The complaynt of Roderyck Mors, somtyme a gray fryre, vnto the parliament howse of Ingland his natural cuntry for the redresse of certen wicked lawes, euel customs ad [sic] cruell decreys. A table wherof thou shalt fynde in the nexte leafe.

THE FIRST CHAP. THERE OVVGHT TO BE COmon prayers and a sermon in the beginnyng of any cowncel , and so long as it contynueth also .

The first chapter .

IT IS A LAVDABLE thing , that in the begynnyng of any cowncel or assemble , the name of god shuld be called vpon : that he of his mercy will send his spiryt , to sanctifye the hartes of them which beare any auctoryte or stroke in the cowncel or parlament , that thei agree to such statutes and actes , as be to the setting forth of gods glory , the sanctifyeng of his name , and augmentacyon of his kingdom . For whan we call vpon god for such things , we eyther knowlege , or shuld knowlege , that we haue nede of his helpe , and that we can not withowt his assistence , neyther determyne , nor yet assent to the determynacyon of any thing , that may please god : for if we cowld , what nede we to call vpon hym for any help ? And it is certen and vnfallible , that if we knock , seke and crye dilygently with ernest and harty petycyons , with true humblenes of our hartes , and with owt dissimulacyon , we shal be hard . Therfore I say , it is both laudable and necessary , that all cowncels be begon with prayer vnto our mercyful father , and in our prayers to open vnto hym our necessyties , and to call vpon hy● for ayde , to rule our hartes wholly to seke h●s glory . But this must be done ernestly with h●rty mowrny●g vnto hym , not slenderly , not for a face and custome only , as hath bene hetherto vsed , to haue an vnholy masse of the holy goost , rolled vp with descant , pricksong , and organes , wherby menny ▪ h●rtes be rauysshed cleane both from god , and from the cogytacyon of all such things as thei ough● to pray for . Wheras it were more conuenyent , that thei were diligently exhorted and put in mynd , to consyder and ponder , where vnto thei be called , and what a recknyng god wil requyre of them . And for as moch as the most part of the lordes and burgesses take it rather for an honowr than for an offyce wherfor thei shal answer and for a dignyte rather than for any burthen , to be cownted of the parlament or cowncel howse , and neuer ponder nor consyder before , what thinges in the realme be amysse to be reformed by them , It were more necessary in the stede of the mobled and mynsed masse ( wherby neither god is glori●yed , nor the hearers edifyed ) that some honest well lerned man such one as wold neyther flater , lordes , burgesses , comons nor kyng , but franckly and frely speake the veryie , shuld be appoynted to preach not only at the begynnyng of the parliament , but at the least .iij. tymes euery weke , so long as the parliament endureth , and to stand in the pulpet an howr at the least , and not aboue an howr and an halfe , and there to tell the lordes and burgesses their du●es , and to open vnto them such abuses as are to be reformed in the realme . And let all the lordes and burgesses be bownd to be present at euery sermon , or els to be excluded the parlament howse . If ye wil seke such ways than wil the holy gost lyght in your cowncel , or ▪ els neuer , for all your pyping or singing . And kepe both lordes and burgesses all in one house to gether : For it is not the ryches or autory●e that bringeth wisdom . And what shuld one howse make one act , and a nother shal breake and disanull the same ? that way is not after the doctrine of the gospel . But now , let us goo to other matters .

The seconde Chapter . Of inhansing of rent ys by land lordes &ce.

COnsyder yow , what a wickednes is comonly vsed thorow the realme vnponysshed , in the inordinate inhansyng of rentys , and takyng of vnresonable fynys , and euery day worse then other : and euyn of them specially , to whom the kyng hath geuen and sold the land ys of those Impys of Antichrist Abbays and nonryes : which land ys being in their handys , but only for that thei led us in a false fayth ( as their companyons the bysshops still doo ) but for the faythes sake I say ( for the which thei were iustly suppressyd ) it had bene more profytable no dowte for the comon welth , that thei had remayned styll in their handys . For why ? thei neuer inhansed their landys , nor toke so cruel fynes , as doo our temporal tyrannys : For thei can not be content to late them at the old price , but rayse them vp dayly euyn to the cloudys , eyther in the rent or in the fyne , or els both : so that the pore man that laboryth and toyleth vpon it , and is hys slaue , is not able to lyue . And further if another rich couetos carl , which hath to moch already , will gyue any thing more than he that dwellyth vpon it , owt he must , be he neuer so poore , though he shuld become a begger and after a the●e , and so at length be hanged by his owtgoing : so lytle is the lawe of loue regarded . Oh cruel tyrannys . Yea it is now a comon vse of the landlordys , for euery try●yll , euyn for his fryndys plesure , in case his tenant haue not a lease , he shal out hym owt of h●s ferme , which th●ng is both agaynst the law of nature and of charyte also he being an honest man , payng his rent and other dutys well and honestly . I think there be no such wicked lawes nor custom ys in the vnyuersal world agayne . What a shame is this to the whole re●lme , that we say we haue receyued the gospel of Christ , and yet is it worse now in th●s matter , than it was ouer fyf●y or .iij. score yearys , whan we h●d but the po●y law , as wicked as it was ? For th●n leassy● were not known . And now the latyag and engrossing of them ( leassys I meane ) is one great cause of the● inhansing of re●ys : wherfore I pray god these leassys may haue a fall , and come to an end shortly .

Looke well vpon this ye Christen burgessys : for this inhansing of rentys is not only against the comon welth , but also at length shal be the chefest decay of the princypal commodyte of this realme . For why ? this inordinate inhansing of rentys , which is sprong vp within fewe yerys past , must nedys make all things deare , as well pertaynyng to the back , as to the belly , to the most gret dammage of all the kyngs subiectys , landyd men only except . Yea and euyn thei them seluys were more welthyer , whan their landys went at the old pryce . For why ? thei bye all things the dearer , and yet the comon welth is robbed therby not with stonding : as the godly which sekyth his brothers welth as his own , will soone iudge : how beit this matter is so farre gone , that there is no remedy to the redresse of it , but one , and that is th●s : If the kyngs grace of his goodnesse wil consyder , where vnto god hath called hym , and for what purpose . A kyng is annoynted , to be a defence vnto the people , that thei be not oppressyd nor oueryocked , but by all godly and polytick meanys to seke the comon welth of hys people , so if his grace will call down the pryce of his ownè landes as thei went ouer fyfty , yea forty yearys and compell all other landed mē● to the same vpon payn of forfetting his whole landys , one part of them to the kyngs grace , another to be employed to the comon welth , and the thyrd to the presenter that can iustyfye the matter , a reformacion may be had , to the singular ease and commodyte of the comon welth : and that many wayes . For this being reformed aboue all other actes , shal bryng the cloth of England to a contynuall vent , and all vytellys to a resonable price , that all clothys of other contryes shal stey , where as Englyssh cloth shal come in place , as in tymys past hath done , which thing old marchantes and old clothyers can tel . Some will obiect , and say , it is a comon welth to bryng the comodyteys of the realme to an high pryce : which I vtterly denye to be a comonwelth : for what maketh ryddance or good sale so moch , as whan a comodyte is at a pryce resonable ? As afore is sayd whan Englyssh clothes were sold at a pryce resonable , than all other foren cloth steyd , tyl that was sold. But now is englyssh cloth brought to so high a price , that the cloth of many contres is sold afore Englyssh cloth : and that causeth marchantes to kepe their clothes long vpon their handes many tymes to their gret damage . I will say further , In case this matter be not well●ked vpon the soner , it will be a gretter decay , than is yet perceyued : For cloth will be brought to so high a price , that thei wil marre all . A boue all thyngs beware of extremyte : for th●t euer sekyth a mischeffe for a remedy . For what with the abundance of woll , that goth owt by licencys and by the staple , foren realmes myx●ng it with their course wollys , thei make better chepe cloth than Englissh march●ntys can sell : yea and better for the price . Whether it be a comon welth to bry●g cloth to so high a price or not , first demand of the honest fermer : but I speke not of the extorcyonar , grosser , incloser or gret shepard , but of the honest pore f●rmer , whether he lyued not better whan he sold his wolle at an indiferent and meane price , than he doth now , sellyng for h●lf as moch more . And I warant yow ▪ if he be none of those destroyers a forsayd , he wil say yea . Than demand the clothyer , if he lyued not better , whan he sold his clothys for a resonable price the pack , and his carseys for .xxij. or xxiij . pownd the pack , than he doth now sellyng them for .xxx. pound the pack . And except it be a fewe , which be inordinate rich , and eate owt their neyhbors , thei wil also say yea , and that thei gayned more in one pack , than thei do now in thre . And as for the poore spynner and carder , though thei haue a litle more for their paynes , thei pay doble so moch for all things that goo both to back and belly , and scant can get an howse to put in their headys , or at least not able to furnyssh it for their very necèssaryes . And thus euery one eatyth owt another . And the only cause of all these , is the inordinate raysing of rentys . It is vnreasonable to se , how moch thei be inhansed in maner thorowt the realme , except it be a fewe such , where of the leassys were geuyn owt ouer .xx. or .xxx. yerys . And the chefe cause of all this be euyn the landlordes : for as he encreaseth hys rent , so must the fermer the price of his wolle , catel and all vitels , and lykewise the merchant of his cloth : for els thei could not maynteine their lyuyng . And thus I say , the lordes be the only cause of all the dearth in the reame , God grant , that the kynges grace loke wel vpon this matter himself : for it is hard to haue it redressed by parlament , because it pricketh them ch●ff●ly , which be chosen to be burgessys for the most part , except thei wold chose their burgessys only for their vertuos liuyng , discrecyon , honest behauor , and other godly qualytes , be he neuer so pore : such as wold his neyhbor shuld lyue as him selfe . And wold to god thei wold leaue their old accustomed chosing of burgessys : for whom do thei chose , but such as be rych , or beare some offyce in the contrye &ce. many tymes such as be boasters and braggars ? Such haue the● euer he●h●rto chosen , be he neuer so very a fole , dronkerd , extorcyoner , adu●u●erer , neuer so couetos and craf●y a parson , yet if he be rych , beare any offyce , if he be a ioly cracker and bragger in the contry , he must be a burges of the parlament . Alas how can any such study , or geue any godly councel for the comon welth ? But and if any man put forth any thing against Christes religyon , or agaynst the comon welth , so that it make for the profyght of antichrystes knyghtes and temporal rulers of the reame , thei shal be redy to geue their consent with ●he first . And whether this be true or no , let the actys of fewe yerys past be iudge . Euery man perceyueth , that there is a fawt , and thei be greued , that all things be at so high a price , and some be offended at one degre of men , and some at a nother : as the merchant at the clothyer , the clothyer at the fermer , the fermer at the landlord , which is most iust of all . In london and other placys ther be many offended with the great price of vitells , but fewe men consider the grownd and origynal occasyon therof , that it is only by enhansing of rentys fynes , &ce. that maketh all things dere , which is an vrgent dammage to the common welth : And tyl ye haue a redresse therin , loke to haue all things more derer , make what actes ye can diuyse to the contrary . As touchyng the kings landes , some say , that he enhansyth none : and wether it be tru or not , I can not tel , but this am I sure off , it is as euyl or worse . For the chancelers and auditors take soch vnreasonable fynes and other brybes , that the tenantys were better pay yerely a greater rent : for the tenantys are halfe vndone in their Incōmyng : who hath the vantage , god knowyth , wether the king or that the officers robbe his grace , and polle and pylle his leage subiectys in his name , which is most lykest .

Of the forfetting of landys or goodys of traytors , felons or morderers . The iij. chapter .

OH merciful god , what a cruell lawe is this , how farre wyde from the gospel , yea from the lawe of nature also , that whan a traytor , a morderer , a felon , or an heretik is condemned and put to death , his wife and childern , his seruants , and all thei whom he is detter vnto , shuld be robbyd for his offence , and brought to extreme pouerty : that his wife , his childern or next kynred shuld not enioye his landys , whan thei consentyd not to his death ? wherfor to take the landys and goodes , it is a gret robry , but yet nothing to this , that his credyte is not payd : For by that meanys he forfettyth vnto the kyng , not only all his own goodys and landys , but also that which is none of his . Oh most wicked lawys : by this cruelty is many an honest man vndone . Alas , what can the pore wyfe , the chyldern , the kynsmen or credytor do withall , being not culpable in the cryme ? ●ff any of them be fawty , than let them haue also the lawe , that is death , which recōpen●yth the cryme . No dowt , the riches of men hath helpyd many an honest man to his death , by the couetosnes of the offycers , that ferme such things of the kyng . To this shal some flatteryng Hypocrite , to wynne promocyon or lucre ( wherein he shal shewe , that he louyth his own priuate welth better , than the whole comon welth , or discharge of the kynges conscyence ) shal obiect , and fay : It is as necessary to forfett the goodys and landes , as the lyfe : and specialy traytors : And why ? for traytors , will he say , be many tymes noble men of gret landes , wherfor if hys chyld or kynred shuld enioy his goodys and landys , he myght in processe of tyme , be a traytor also , and so reuenge his fathers deth agaynst the kyng . Another bald reason he will haply alledge also , Iff so be the offender shuld but lose his life only , there wold be many more offenders than there be . For why ? A man consydering that he shall vndoo his wife and childerne , it shal cause hym to esch : we that euyl which he pretendyd . To the which I make answer , what man is he lyuyng , although he loue his wife and chyldren as wel as euer did man , that will passe more , or as moch vpon the wordly goodys of his wiffe and childerne , as he will doo vpon his own life ? I say , no man lyuyng , nor that euer lyued : and thow art a flaterer and a dissembler , which defendyst this cause or any other lyke vnder such a pretense . And thow art a stablissher of wicked lawes . And where as thow alledgyst , if the childern and s●ynd shuld enioy the goodes and landes , thei myght haply reuenge their fathers death , to that I answere , pray thow to the lord god , & all true subiectys with the , that he wil gyue grace to the kyng , to walke in his vocacyon , to vse and exercyse his offyce , to lyue in the feare of god , sekyng gods glory only , settyng forth his blessed word : and for the comon welth to make and stablissh polityck actys , depending of the scrypture , and to make none but such as may be grownded vpon gods word : and than for my life , though the child and all his kynred with hym , hauyng .xx. thowsand to them , rebell neuer so moch , the kyng shal not nede to feare : For god will defend hym , and not his owne powr , euyn as hedyd many tymes kyng Dauyd agaynst Saul , as it is to reade in the bokys of the kynges . And haue we not examples at home ? how mercifully dyd god quench the fury of the peple in the tyme of the cōmocyon in the North ? I pray god , that we be not vnthanckful for that delyuerance and such other . Wherfor , I say , let us pray , that the kynges grace may walke as is afore sayd , and he shal not nede to feare all his enemys , for god shal be his rock , shyld and defender . But contrary wyse , if he cast of the lawe of god , making wicked lawes , and stablisshing them ( wherby gods glory is mynisshed , and the pepyl of god oppressyd ) than let hym feare : For if god be determyned to plage hym , though he kyll not only those which be traytors agaynst his grace , but also their childern , kinred and fryndes thereto , it shal not help hym : For god shal sturre vp the hartys euyn of his own fryndes agaynst him , from which thing god defend him .

Of the inclosing of parkys , forestys , chasys . &ce . The iiij . Chapt.

OH lord god , that it wold please the , to open the earys of the kyng , lordys and burgessys of the parlament , that thei may heare the cryeng of the peple , that is made thorow the reame , for the inclosing of parkys , forestys and ch●sys , which is no small burden to the comons , how the corne and grasse is destroyed by the dere many tymys , it is to pytyful to heare . It is often sene , that men ioynyng to the forestys and ch●sys , haue not repyd half that thei haue sowne , and yet sometyme altogether is destroyed . And what land is your parkys ? be not the most part of them , the most batel and fruteful grownd in Ingland ? And now it is come to passe by wicked lawys , that if a man kyll one of those beastis which beare the mark of no one pryuate person , but be indifferent for all men , commyng vpon his own ground , deuouryng his corne or grasse , which is his lyff●lod : and yet if he kyl them vpon his oune ground , being ch●●e or forest , it is felony , and he shal be hanged for it . But what sayth the prophete to the makers of this wicked act and such other lyke ? Woo be vnto you which make wicked lawys & cete . To wryte of what vnreasonable length and breddyth thei be , it is superfluos : the thyng is to manyfest , god grant the king grace , to pul vp a great part of his oune parkys , and to compel his lordes , knyghtys , and gentylmen to pull vp all theirs by the rootys , and to late out the ground to the peple at such a resonable pryce , as thei may lyue at their handes . And if thei wil nedys haue some dere for their vayne pleasure , than let them take such heathy , woddy , and moory ground , as is vnfruteful for corne or pasture , so that the common welth be not robbed : and let them make good defence , that their poore neyhbors ioynyng vnto them , be not deuouryd of their corne and grasse : Thus shuld ye do , for the erth is the poore mannys , as wel as the rych : And ye lordys se that ye abuse not the blessing of the ryches and pour which god hath lent you , and remember , that the erth is the lordys , and not yours : for ye be but stewardys , and be ye sure , that ye shal gyue account vnto the lord , for the be flowyng of your ryches . And to you burgessys , seing such thynges wyl not be reformed but only by your pour and auctoryte , I say to you , as in the beginnyng : Consyder whereunto ye be called , and for what purpose : not for your oune particular and pryuate welth , nor yet for the kynges , in any thing preiudycyal to the comon welth .

Of the sellyng of wardys for mariage , wher of ensueth adultery , which owght to be ponysshed by death . The .v. Chapter .

OH mercyful god , what Innumerable inconuenyencys come by sellyng of wardys , for maryage , for lucre of goodys and landys , although the partyes neuer fauor the one the other , after thei come to discrecyon , to the great encreasing of the abhomynable vyce of adultery , and of dyuelyssh dyuorcement , which hath of late bene moch vsed . Now god confound that wicked custome , for it is to abhomynable and stynkyth from the erth to heauyn , it is so vyle : what myschefe hath comne of it , it is to well knoun to many men , I nede to wryte no furder therein . But for christys blode sake , seke a redresse for it : and consydre , that ye be called to the parlament for such purposys . And further , yet that be godly burgessys and of Christes congregacyon , consyder , that euyn the same god that sayth : thou shalt not steale , the same god sayth also : thou shalt not commyt aduoutry . He that stealyth , is hanged , & why ought not he also to be hangyd that commytteth adultery ? Wel though that vyce reygnyth most aboundantly in noble and rich men , and in the popys shauelings most shamelesly , which shame to take them honest wyues of their oune , I say to you that be godly lernyd , although it raygne chefely in such parsons , shame ye not , nor feare ye not , to make it felony indifferently to all men : loke you euer to your offyce , wherunto ye be called , and seke to discharge your oun conscyence , that ye may gyue a good accounte at the day , whan ye shal be reygned at the iudgement seate of god , to receyue iudgement according to your dedys .

Of the iniuryes done to the communalty by the kyngs takers &ce . The .vi. Chapter .

OH my hart is heuy , to see the great yocke that is vpon the comons , by the parcyal act of ra●yng of vytellys , which is most greuous euyn to the poore sort : which ratys were made , whan rentys went at a moch lower pryce : for that which went for .xx. shillyngs than , goyth now for .xl. fyfty ▪ yea iij. pound and aboue in many placys , as I haue touched in the fyrst chapter . And therby all things must nedys ryse to an high pryce . And yet this , by reason it toucheth the profight of the king and of the higher powers , must stand still in effect , to the most gret dammage of the ●ore . And if the robry of the puruyers were knoune , which bye .iij. tymes asmoch as seruyth the kyng , and selle it agayn to their oun aduantage , thou woldyst say there were no such robry : and this is vsed in all maner of thinges . For if a man haue but a copple of h●nnys , and come to the market with them , if these puruyers mete him , thei shal take them from hym by force , and gyue hym for them what thei lyst . Lyke wyse , if a man haue a good dogg or hound , it shal be taken from him with out any recompence , in the kyngs name , whan the kyng shal neuer see them . Is not this a myserable thyng ? what is it lesse than robry ? And if the kyngs grace sawe the actys of the most part of his puruyers , I am sure his grace wold cause a great sort of them to be hanged , as thei haue deseryd . What a pyllage is it to the pore , that not so moch as the poore butter wife , but she is spoyled , and that which standeth hyr in iij. halpens . shal be taken from hir for . ● . peny , dyssh , and all ? and yet she shal not haue hir redy mony neyther , but a taly , and somtyme neuer payd : lyke wyse .ij. pens for an henne , that standeth hir in .iiij. and aboue . And further more , what hart doth not consyder , that euin as men must leaue their plow and haruest to serue the king with their cartys , so is it reason thei shuld haue a resonable wagys . What is . ij . pens for a myle ? consydre ye rulers about the kyng , and ye that wyl be counted godly burgesys in the parlament . Thei had bene better to haue seruyd the kyng for .ij. pens a myle ouer .iij yerys , than now for .iiij. pens . Oh lord , open the earys of them , that shuld heare and redresse this matter .

Of the suttylty of seruyng of wryttes . The .vij. chapter .

IT is a wonderos great abuse , being a great troble to all the kyngs subiectes ( but specyally to the pore ) & gret nede to be redressed , that whan a pore man hath long suyd a gentylman , being a lawer , or a man of any substance , or frendshyp in the courte , or of any suttyl wytt , and hath obteyned iudgement and a fynal end in the comon lawe , and is come to the poynt that he must haue a wrytt to attach the body of his defendant , alas how many wayes , yea how many gyles and suttylteys be there , to auoyde and escape the seruyng of the kyngs wrytt ? Fyrst , one wrytt may serue but for one shyre : as though the kyng were lord but of one shyre . But I demand , why may not one wrytt serue in all shyres , yea in all placys vnder the kyngs domynyon , whersoeuer he or hys may fynd his defendant ? surely ther is no godly reason why to the contrary , but euyn the only priuate welth of sotle lawers . And as farre as I can lerne , one wrytt lasteth but for one terme : and the nexte terme , he must be at charge to come vp , or at least to send sometyme .iij. or .iiij. hundreth myle for another . And why shuld it not stand in his ful strength , tyl it be seruyd ? No why , but the why a foresayd . Agayne , no man may serue it , but the sheryff of the shyre or his man , and so many tymes it is sene , that the sheryff or his man ( and sometyme both ) playe the false shrewys , in geuyng the party warnyng , to kepe him out of the way , or to goo into another shyre , tyl the pore man or his frynd be out of the contry or tyl the date of the writt be exspyred . Alas , why is not euery man a shyryffe in this case , as wel as euery man is abayly to attache a felon ? sure there is no cause why , but that it is not the profyght of the shyryff , or els that men be not studyos to make lawes for the profyght of the comon welth . Oh the innumerabyl wyles , craftys , sotyltes and delayes , that be in the lawe , which the lawyers wil neuer spye , because of their priuate lucres sake : wherby the comon welth is robbed . Thei be almost as euyl as the wicked bisshops and prystes of Antichryst , saue only that thei robbe us but of our temporal goodys , and not of our fay●h .

Of promoters , which may wrongfully by the law of Ingland , troble a &cet . The viij . chapter .

HEare another as euyl as that , or worse . What an vnresonable lawe is this , that it shal be leful for any wicked parson , to commense an accyon agaynst any true and honest man , in as false a matter as can be diuysed ? And if the case be soch that the kyng haue any enteresse in the matter , or that it any th●ng toucheth the kings profigh● , although it be found false by the lawe , and that the lawe pass●●h with the true honest man yet the villane promoter shal not only escape ponysshment worthyly deseruyd , but also shal pay no p●ny to the pore true mans ch●rgys . And why ? because it toucheth the kyngs profyght : as though it were lawful for the king to robbe or troble h●s subiectys wrongfully . Oh wicked lawes , how crye all the proph●●ys agaynst them and the makers of them ? wh●rfor be ye lernyd ye men of the parlament , that ye may see to reformethes so wicked lawes , lestly be partakers in reward with the makers of them : lest at length ( as the prophete warneth ) ●he lord be wrath with yow and plage yow , that ye perissh from the right way &c. Many lawyers and other wil make obieccyons to this , and say , it were no reason thei shuld be sewyd , for it is a comon welth , wherfor the kyng shuld pay no chargys . To whom I answer as thow at blynd in gods word , so is this a blynd obieccy on . Admytt that it were a comon welth . If the promoter sue in ryght , and the defendant be cast , no dowt the kyngs part is recoueryd euery peny ( if the party be so moch worth ) well than , let the gaynes of that which is recoueryd , beare the losse of him which is wrongfully sewyd . And this is to be consyderyd , because the promoter payth no charges though he be cast , it is a gret coragyng , to hym to troble his neyhbor : for he knoweth the worst is to beare his own charges .

That all iudges and pleaters shuld lyue vpon a stypend & cetera . The .ix. Chapter .

NOw wold I wish a thyng wonderos nedeful to the common welth , yet by the way of petycyon ( although the kyngs grace be bound in conscyence so to doo ) that in as moch as his grace is come to gret riches , by rentys in maner innumerable , of the abbaylandys deposed ( which was ryghtfully done ) for which cause I say his grace is bound , to study some way , that part of the yockys of his subiectes may be eased : as I think no one way better , than this . In as moch as men be naturally geuyn to troble one another , and comonly the wydow and fatherles , and such as lack riches and fryndes , be put euer to the worst , by reason that the rich filleth the purse of the lawyers , which the poore is not able to doo , and therfor his cause is not heard : for comonly the lawyer can not vnderstond the matter , tyl he fele his mony . For this cause I say , I wold wissh , that such as preach before the kyngs grace & his councellers also , wold moue him by the way of petycyon , to put part of the landes to some godly common welth . As to geue a stipend to all and euery man of law that sytteth a Iudge or plea●y●h at the barre in any of his high cowrty ; thorow the reame , that euery one may lyue ( according to his office ) lyke a lawyer , and not lyke a lord , as thei doo with such goodys as thei haue goten by robbyng the pore . I meane not , but that the suters shal pay for writing all things : but for councel or for his pleating to pay nothing . And wrytings also had no tytle nede to be loked vpon : for in diuerse courtes for writing one syde of a shete of paper , in which shal not be past x. or .xij. 〈◊〉 . he wil haue .ij. grotys , where as .ij. pense were to moch . Wel , to the purpose aforesayd , and that the lawyer shal take no peny of no man . I meane neyther the iudge nor the pleater at the barre , in payne of losyng his right hand . and to be banysshed from pleating for euer . Which wil be an occasyon , that the pore shal be heard as wel as the rich , & than wold he● discorage men to troble their neyhbers wrongfully : where now thei be maynteyners of discord for their priuate lukers sake which pruate lucre of the lawyers , is a bayght to sett men together by the earys in the lawe .

Of the cruelnesse and suttyltes of the augmētac on and escheker & cete . The x. chapter .

OH that the kings grace knew of the extorcyon , oppressyon and brybery that is vsed in his . ij . courtys : that is to say , of the augmentacyon and of the escheker , but specially of the augmentacyon . There hath bene moch speaking of the paynes of purgatory : but a man were as good in a maner to come in to the paynys of hell , as in to eyther of those .ij. courtys . For if the kyng haue neuer so lytle enterest , all is ours . So by the sutty●●y of the lawe , for their oun aduantage , thei make many tymes the king to roble his subiectys , and thei robb the kyng agayne . Take for an exemple : loke vpon the clarkys of eyther of these courtys . At his incomyng he shal b●yng in maner noth●ng , but penne and Inck , and within a litle space shal purchesse . xx.xl.l.ij . or .iij. hundreth marke a yere . Well , it is a comon sayng among the peple : Christ for thy bitter passyon , saue me from the court of the augmentacyon . I haue knoune dyuerse , which haue spent moch mony in that court , and yet at length thei haue geuyn ouer their matters , and had rather lose all their expensys , than to folow it , so endlesse and so chargeable is that court . And there is such oppressyon and extorsyon in those .ij. courtes , that all the subiectes of the reame ( so farre as thei dare ) crye out vpon them .

Of the prolongyng of the lawe , and of certen abuses of the same . The xi . Chapt.

OH lord god , who loketh for any brefenesse of sutys in the lawe : but men be differyd from tyme to tyme , yea from yere to yere , & drawne owt of such a length with prolongacions , and be at such charge , that I know many men which haue geuyn ouer their right , rather than to folow the lawe : so profitable is it to the lawyers , to the gret dammage of the comon welth : yea euyn in the comon lawe be there gret abuses , and amongst many other , this one I note , that the playntyff shal many tymes spend as moch as the matter is worth , before the defendant shal make him answer . This no dowt is an vndoyng to the poore , and a defense for the rich : for in so long hangyng before he can come to any poynt , the rich man weeryth the pore . Cut shorter your processe for shame , for that myght well be determyned in one terme , which ye doo in .iiij. And now a dayes the lawe is ended , as a man is frynded : yea and euyn in the chansery there are many abuses , and among other this is one , that the defendant shal be sworne vpon aboke , and shal swere falsely , and so it shal be fownd by the cowrt , and the matter shal passe agaynst hym with the playntyfe , so that the court seyth by their own sentence and iudgement , that he is periured , and yet is there no punysshment for periuring in that case . And why ? All for the profyght of the court . For if periury were punysshed in that case , as it shuld be in th●t and in all other , than shuld the court lose a gret somme of mony in the yeare : For than wold but fewe men so boldly defend wrong causys , as thei doo , but wold seke to agree with their playntyfes , and pay their due , and make recompense for such iniurys as thei commyt . I dout not , but if my lord chanceler dyd ponder wel this matter , he wold be the first that shuld procure a remedy for it . A nother thing also worthy to be loked vpon , is this : O lord , how men be tossed from one court to another ? yea and that for smal matters , and in manyfest and playne causes , euen vpon a playne obligacyon . This matter is surely nedeful to be loked vpon . Make nor admytt no iudge to sit in any court , onles he be able , righ●fully to iudge any matter or cause , that shal be commensed in that court . And being sufficy●nt to iudge such causes , what shame is it to remoue it from that court to a nother , as though the kyng were more strongar or more iuster in one court , than in a nother ? which surely is nothing but a bucler and defence for the wicked and rych , to prolong delay , and to wery hym that is in the right . Make no iudgys therfore ( I say ) but such as be godly lernyd , and able to iudge betwene man and man . And let all thinges be finysshed in that court , where thei be begonne : onlesse men appeale in cause of life and death , or f●r gret and waygthy matters , which may be brought to one head court of the reame : And to haue no remouyng but to that one court , as it was in moyses tyme .

Breake down some of your courtys , for ye haue to many , being so fylthyly mynystred . The court of the marshyalsee , I can neyther thynct , speake nor write the slendernesse and vnreasonable chargys of that court . If the kyng knewe what boytrye were there vsed , I think he wold neuer suffer them more to kepe court , or els he wold loke other wyse vpon it . It is meruel , but only that god is mercyful , that fyre descend not down from heauen , & destroye that court , and the augmentacyon .

That kyngs and lordys of prysons , shuld fynd their prysoners at their charge sufficyent fode , & cetera . The .xij. Chapter .

I See also a pytyful abuse for presoners . Oh lord god , their lodging is to bad for hoggys : and as for their meate it is euyl inough for doggys : and yet the lord knoweth , thei haue not inough thereof . Consyder all ye that be kynges and lordys of presons , that in as moch as ye shut vp any man from his meate , ye be bound to geue him sufficyent fode for a man , and not for a dogge . Consydre , that he is thy brother , and the image of Chryst , if he beleue and repent for his wicked dede , what so euer he hath done . And if he offend the lawe , let him haue the lawe ( as afore is sayd ) acording to the offence . If it be death , than let him dye , and for the tyme that he is in thy preson , vse him lyke a Christyan : For to put a man to death vncondemnyd , is to commyt murder : And to put a man in preson , and to prouyde no meate for hym so that he sterue for hungar before he be condemnyd , is no lesse than to put him to death . Wherfor it must nedys folow that thei which put men in preson , and suffer them to dye for hungar , are no lesse than murderers . Further more perchance thy cruelnesse in mynistryng vnto him such euyl lodgyng and worse fare , may cause hym to falle in to despayre , and so thou for not mynistryng vnto him that which thow art ●ound , mayst be partaker of his desperacyon . Many tymes also true men come into presons : well , whether he be true or false , yet let hym be vsed lyke a man , and not lyke a beast . In some prisons , though it be but for the plesure of a rular , he shal beare his own chargys , which be so vnreasonable , that it is nedeful to be reformyd : for such as be poore prisoners , and for the helth of their body desyer to be in comons , and to haue a bed , he shal pay .iiij. tymes more for it there , than in the derest Inn in Ingland , besyde the charges whan thei be quytt , and yet neyther his fare nor his lodging shal be very gay . It were more conuenyent , that the kepers of prisons had a stypend appoynted vnto them , than to lyue by pollyng the pore prysoners , and to augment their sorow . A nother thyng also commyth to my mynd , which is wonderos nedeful to be loked vpon . There lye in the marshyalsee dyuers pore men : some haue ly●n .vi. yea .vij. yeares , comming vp to sue for land , some for more and some for lesse , whether their 〈◊〉 be good or bad , I knowe not , but by reason their aduersarys be strongar th●n thei , th●y haue found the meanes to cast them in preson , & neyther can thei come to their answere , nor knowe what is layd agaynst them , nor yet be suffred to depart preson , but lye there more lyke dogges than men . Yea and life wise in newgate there lye seruantes by the comandment of their masters . Alas , what an h●uy case is it ? it were mete and necessary , and a th●ng to be ernestly desyeryd , that wh●t so euer he be , that imprysoneth any parson with owt a iust cause or due proffes , th●t he were cast in pryson himself , so long as the other partye 〈◊〉 there wrongfully : And also to forfet the halfe of his goodes or landys ( which as shal be found better of them both ) to be diuyded in .ij. partes , the one to the kyng , and the other to the person wrongfully impresoned : this were a good snafful for the tyrannes and oppressers , And yet but rightful and charitable . No dowt euery alderman of london haue powr , which thei vse often for their pleasure , and to accomplish their tiranny , that thei may cast a pore man in preson for certen dayes . And whan his dayes be expired , he boroweth his brothers auctoryte , and so may goo thorow the .xxiiij aldermen . Yea many tymes their preson men for their fryndes pleasure , though the party haue deserued no such punysshment . This is a cruel and heuy tyranny , and yet there is no lawe to ponissh it .

That men which be accused for preaching , shuld not be commytted in to their accusars handes . The .xiij. chapter .

WHat reason is it , or what Christen hart wil say , that it is right , laudable , or lauful , that whan .ij. men be at any controuersye of a matter of lyfe and death , the one shuld be put in to the handys of the other : as lernyd men haue had in tymes past with bisshops , and yet haue bene put in to their handys as presoners : wherof dyuerse tymes death hath ensued , as there be examples of late dayes ? Was not one with in these .ij. yerys murderyd 〈◊〉 the bisshop of wynchesters lodge ? and than the matter was forged , that he hangyd hym selfe . Haue ye not a lyke example of Hunne also ? and it is meruel , that any that is in their custody , is not eyther poysonyd or murderyd , were it not the high prouydence of god to preserue them . Wherfore I say , it is not lauful , that any parson that preacheth , teacheth or wryteth the lawe of the gospel , shuld be put in to the handys of the bysshops , with whom thei contend . And why shuld not both partys be put in preson , tyl the matter be tryed , as wel as the one ? And if the bysshops thēseluys ( according to ryght ) shuld be put in preson , as well as those whom thei accuse , vntyl such ty●e as the matter were tryed and heard before an indifferent iudge , thei wold not be so hasty in accusyng . Yea what reson is it , that bisshops shuld haue any presons at all , but that all men shuld be brought to the kyngs preson ? For it is manyfest to all the world , that all shauelings which beare the mark of that abhomynable wh●re of Babylon ( Rome I meane ) be not only parcyal , but also in dede the very enemyes of Christ and his members , euyn as were their predecessors Cayphas and Annas of Chrystes owne natural body . Bysshops ought no more to be lordys of presons , th●n was chryst and his a postyls , which were often imprysoned , but thei neuer presonyd man : wherfor it is manyf●st , that thei be agaynst chryst . Oh ye rulers , why than suff●r ye them to haue presons in their houses , where thei torment men most cruelly , and peruer● 〈◊〉 of their fay●h most suttylly , and murder them also ? Yet not so secretly , but god seyth them , though the world seyth them not . What pestylent courtes haue thei , in which was neuer innocent ●ound , but whan so euer .ij. false knaues shal secretly accuse a man , although he were as ignorant as a chyld of .ij. dayes old , yet must he eyther dye , beare a fagot , or recant , or at least pryuyly beare a fagot of russhes in his chamber as Moore dyd , so that who so euer come in to their clawys , may not escape quyte , belyke many tymes thei be the accusers them seluys . But what reason , yea what extreme cruelnesse is it , that eyther in that court or any other , any man shuld be condemnyd to death , and haue not the witnessys to come face to face openly in the court , and openly to be sworne ? and if the wytnessys be found periured in that case , let them euyn haue the same death , that the presoner shuld haue had , if he had bene found gyltye ? For who so euer sekyth the death of another wrongfully , is worthy to haue the same hym selfe ryghtfully . Wherfore ye that be in auctoryte , loke vpon this nedeful matter , and consyder the wordys of the prophete Dauyd : ye eate vp my pepyl with as litle pyty , as men vse to eate breade . Reforme , reforme , though ye wil not for the loue of god yet for feare , that the vengeance of god lyght not vpon those lawe makers only , but vpon other also , for that cruel lawe that was of late made , that a man shal be condemnyd to most cruel death , and not to be brought in to opyn iustesse : as were the seruantys of god , Barnys , Garet and Iherom , so that he shal not answer for hym selfe . I think there were neuer so cruel lawys made vnder the sonne , as the most part of the lawys that haue bene made with in these fewe yearys past . Death , death ▪ euyn for try●yls , so that thei folow the high prystys in crucyfyeng Christ , sayng : Nos habemus legem , & secundum legem nostram debet mori , we haue a lawe , & by our lawe he ought to dye : this mori , dye , dye , went neuer owt of the pristes mouthys syns that tyme : And now thei haue poysonyd the temporal rulars with the same . Wel , be ye warnyd , and serch the scripturys ( which be agaynst yow ) and repent in tyme . And ye that haue bene the autors of such actys , seke to redresse them , for dischargyng of your oun conscience . If ye loue the lord , folow the example of them which ground all their iustyce vpon gods word : as in dyuerse cytys in germany this dyreccyon is taken for those that be heretyckys in dede , as be the anabaptistys and such other . Their dyreccyon is this : Thei lay no snarys nor grynnys to catch mennys lyues from them , as doo our forked beare woluys , but in case any heretycke do hold any vngodly opynyon contrary to the scripture , and so be a teacher or a seducer of the pepyl in their wicked sectys , than shal he be cōmādyd to come afore the iustyce , wheras shal be certen lernyd men , which shal dispute and open the scrypturys vnto hym , and fatherly exhort and command hym to leaue it . If he so doo , he is brotherly receyued in to the congregacyon frely , and not tost and turmoyled , as our forkyd dragons doo with Chrystes membrys . And after if he contynue in his wickydnesse , or at the first will obstynately contynue and resyst the manyfest truth , than thei banyssh him their contry or cyty vpon payne of his head . And than if he will , wylfully or rebellyosly presume to come in to their contry or town which he was forbydden , he shal lose hys head as ryght is , because he breakyth the commandment of the temporal powrs , and not for his faythes sake : neyther put thei any man to death for their faythes sake : for fayth is the gift of god only ▪ as witnessyth . s. Pawl in the first chapter to the Phylippyans , so that no man can geue another fayth . Now let all men iudge , whether these men or our blody bysshops goo nerest the scripture .

Of lordes that are parsons and Vicars . The .xiiij. Chapter .

YE that be lordes and burgessys of the parlament house . I requyre of you in the name of all my pore brethern , that are Englissh men and membres of Christes body , that ye consyder well ( as ye wil answere before the face of almyghty god in the day of iudgement ) this abuse , and see it amended . Whan as antichrist of Rome durst openly with out any vyser , walke vp and down thorow out England , he had so great fauor there , and his childern had such crafty wyttes ( for the childern of this world are wyser in their generacyon than the chyldern of lyght ) that thei had not only almost goten all the best landes of England in to their handes , but also the most part of all the best benyfyces , both parsonages and vicarages , wh●ch were for the most part all impropryd vnto them . And whan thei had the gyftes of any not impropred , thei gaue them vnto their fryndes , of the which alw●ys some were lernyd : for the monkes found of their fryndes childern at scole . And though thei were not lernyd , yet thei kept hospytalyte , and helpyd their poore fryndes . And if the personage were improperd , the monkes were bound to deale almesse to the poore , and to kepe hospitalyte , as the writings of the gyftes of such personages and landes do playnly declare in these wordes , In puram elemosinam . And as tochyng the almesse that thei dealt , & the hospitalyte that thei kept , euery man knoweth , that many thowsandes were well releuyd of them , and myght haue bene better , if thei had not had so many great mennes horses to fede , and had not bene ouercharged with such idle gentyl men , as were neuer out of the abbeys . And if thei had any vicarage in their handes , thei set in sometyme some sufficyent vicar , ( though it were but seldom ) to preach and to teach . But now that all the abbeys with their londes , goodes and improperd personages , be in temporal mennys handes , I do not heare tell , that one halpeny worth of almes , or any other profight , c●meth vnto the peple of those parisshes , where such personagys and vicarages be . Your pretence of putting down abbeys , was , to amend that was amysse in them . It was far amys , that a gret part of the landes of the abbeys ( which were geuyn to bryng vp lernyd men , that myght be preachers after ward , to kepe hospitalyte , & to gyue almesse to the po●re ) shuld be spent vpon a fewe supersticyos monkes , which gaue not .xl. pownd in almesse , whan thei shuld haue geuen .ij. hundreth . It was amysse , that the monkes shuld haue personages in their handys , and deale but the .xx part therof to the poore , & preached but ones in a yere to them that payd the tythes of the personages . It was amysse , that thei scarsely among .xx. set not one sufficyent vicare to preach for the tythes that thei receyued : But see now , how it that was amysse , is amended , for all the goodly pretense . It is amended , euen as the deuel mendyd his damys legg ( as it is in the prouerbe ) whan he shuld haue set it right , he bracke it quyte in pecys . The monkes gaue to lytle almesse , and set vnable parsons many tymes in their benyfyces . But now , where .xx. pownd was geuen yearly to the poore , in moo than an . C. places in Ingland , is not one meales meate geuen . This is a fayre amendment . Where thei had alweys one or other vicar , that eyther preached or hyred some to preach : Now is there no vicar at all , but the fermer is vicar and person all together , and onely an old cast ● way monke or fryre which can scarsely say his mattens , is hyred for .xx. or .xxx. shillings meat and drinck , yea in some place for meate and drinck alone with owt any wages .

I knowe , and not I alone , but .xx. M. moo knowe more than .v. C. vycarages and personages , thus well and gospelly serued , after the newe gospel of Ingland . And if a man say to the fermers : why haue the peple no preachers ? seing ye haue the tythes and offrings ye shuld fynd preachers . Thei will answere , we haue hyred the personages of this or that lord , and he or he is person or vicar : we pay for the tythes and offerings to the lord that is parson . Well than , I say vnto the my lord parson & vicar , thou doyst wrong to haue personages and vicarages , to haue the tenth pyg , the tenth sheefe , the tenth lambe , goose , flese , and so of all other things , seing that thou art no mynyster , nor no pryst of Christes church , & canst neyther preach , teach , nor doo any offyce of ● parson or of a vicar , but polle & pylle . What canst thou say for thy selfe my lord parson and vicar ? Thow wilt say parauenture , the kyng gaue me the abbey and all that longeth therto , which had them geuen hym be the parlament . Therfor if thou speake against my being person & vicar , though I neyther preach nor teach , nor yet procure none to do it for me , thou art a traytor : for this is the .xiij. artycle of our crede added of late , that what so euer the parlament doth , must nedys be well done , and the parlament or any proclamacyon ow● of the parlament tyme , cannot erre . Therfor let no man be so hardy in payne of death , to speake or complayne , for the redresse of any thing that is done amysse , eyther by the parlament , or by any proclamacyon . If this be so my lord parson , than haue ye brought Rome home to your own dores , & geuen the auctoryte to the kyng and the parlament , that the carnal bisshops gaue vnto the pope : which was this : Si papa &ce . If the pope thorow his faut shuld send infinyte thousandes to the deuyl , yet must no man speake agaynst him . And if ye haue geuyn the same auctoryte vnto the parlament that the papistes gaue to their general councels , that is , that thei can not erre , and what so euer is onys determyned in a general councel , must nedys be true , and of no lesse auctoryte , than the gospel : ●f this be so , it is all in vayne to loke for any amendment of any thing . And we be in as euyl case , as whan we were vnder the bisshop of Rome , if we haue all the lawes of hym confyrmed with fyre and death . Surely the popissh bisshops , whan thei were robbed of the pope of Rome , thei wold nedys haue a pope : and therfor thei wold haue made the kyng their pope , and thei gaue hym auctoryte to doo all things in England , that the pope dyd in Rome , as to forbyd maryage certen tymes in the yeare , and than to sell lycencys for the same , to selle lycence to eate flessh in lent ▪ non residencys , and such other . And euen the popys proctor sayd ( as it was told me ) that he might make sayntes also . And lesse there shuld want any thing to a perfyght pope dome , the bisshops caused a proclamacyon to be set out in the kyngs name , that from hense forth the ceremonyes of the church , that were of the popys makyng , shuld no more be taken for the popys ceremonys , but the kyngs , and so thei made the kyng father to the popys childern . But I am sure , though the bisshops wold make the kyng pope , he wold not take it vpon hym . And I trust , that euery day more and more his grace shal spye their popissh intentys . But to yow my lord personys , how can ye defend your seluys , if a man shuld bring this argument agaynst you , and proue you all theuys , that haue personages and vicarages in your handes , and can not preach . Christ sayeth Iohn the .x. he that entreth not in to the shepefold by the dore , but clymeth in another way , is a thefe and a murderer : but ye entred in another way , wherfore ye are theuys and murderers . That ye come not in by the dore , I wil proue it thus : Christ is the dore , but by Christ ye came not in to the shepe fold , that is to say , to be parsons and vicars , for ye grant , that ye came in by the act of parlament , and the act of parlament is not Christ , for it is not confirmed by christes word , therfor ye came not by christ , and so be ye theuys and murderers : as your workes prouyd of late , in shedding of the blode of so many true prechers and shepardes , which spent their lyues for their shepe . If this argument be not strong inough , what say ye by this ? All they that come before me ( sayth Christ ) are theuys and robbers , ye come in to the shepefold before Christ , ergo ye be theuys and robbars . To come in before Christ , is to be a parson or a vicar before Christ send hym : And ye came in before Christ sent yow , for he sendeth none to be shepardes , but such as he knoweth to be able to fede his flocke , ergo he neuer sent yow : for he knoweth yow vnable to doo that office . And thus to conclude , ye be theues and robbers , for a thefe commeth not but to steale and to kyll . Wherfor gyue ouer your personages to learned men , & enter not in to other mennys vocacyons to robbe the ministers both of their office & of their liuyng , that ye be not punisshed of god . But if ye will nedys be parsons and vicars styll , and haue all the profightes of the personages , and will haue all , euen to the ty●he eg of a pore woman that hath but .ij. hennys , ye must haue the paynes that belong to such parsons as yow be . Heare what almigh●y god sayth vnto yow my lordys , which wil be parsons and pastors , Ezechel .xxxij. If I say vnto the wicked , thou shalt dye the death , and thou speake not vnto hym , to kepe the wicked from his way , the wicked h●s own selfe shal dye in his wickednes , but h●s blode shal I requyre of thy hand . Marke well lord parson , for th●s is sayd to all them that are parsons , and take wages and liuyng of the peple , as tythes & offryngs , for feding of them with gods word , or ●ls by what ty●le canst thow chalenge the ty●hes ? loke well vpon this matter , and by 〈◊〉 thy conscyence vpon godds word .

Of lordes which are shepardes . The .xv. Chapter .

WHan the sprytualty was in prosperyte , & had the vpper hand in the reame , thei did farre excede the temporal lordes in couetosnes : but after thei had a falle , & the lordes hauyng their spoyles , the same pock that was in the clargys wyne and clothes , hath so infected the gentyl men of the temporal●ye , that thei can not be content with the sufficyent lyuelodes that their fathers left them , but thei wil inhance , not only the rentes of their londes yearly ( which thei nede not to do ) but also to get riches , thei wil become parsons , vicars , myllers , masons , and shepardes : so that no man that was wont to lyue by his shepe , can now haue any pastor for them , by the reason that lordes flockes eate vp the corne , medows , heathes and all together . Thes gentyl men wil say , that we wil kepe no ordre , whan we breake a ceremony of the popes making . But I pray yow , what ordre kepe thei , that neuer toke ordre in their life , and inordynately take the liuyng of the ministers of the church , & thurst them selues in to other mennys vocacyons . And where as thei shuld be lordes and rulars , thei become parsons & shepardes , and marchantes , so that no man can haue any liuyng for them . It were necessari , that this were amended , and that no lord had mo● shepe than be able to serue his house and he that doth excede , to forfet his whole flocke , half to the kyng , and half to the complayner .

Of first frutes both of benifyces and lordes landes . The xvl. Chapt.

FOr as moch as we haue denyed the popes name , it is conuenient that we also denye all his naughty condycyons there with , that all the whole pope with all popistry may be vtterly denyed and banysshed . The pope explenitudine potestatis made a lawe , that euery bisshop shuld l●ck the first yeare all the frutes of his bisshopryke , though the bisshop were so worthy his liuyng the first yeare , as the worthyest of all the Apostels . And he ordeyned , that these first frutes shuld neyther be geuen to blynd nor lame , but to himself , to mayntayne his pryde . This condicyon of the pope is now confirmed in Ingland with an act of the parlament , wherby not only bisshops must pay the first frutes of their bisshoprickes , but also euery parson and vicar of his benefyce , and euery lord the first frutes of his landys . In which act the popes condicyon is not put a way , but it is .ij. partes gretter than euer it was . For where the bisshops only did pay the first frutes than , now the parson pay , the vicars pay , the lordes pay , and in conclusyon all men must so often , pay pay , that a man if he toke not good hede wold thynk , that the latyn papa were translated in to Englissh , here is so moch payng on euery syde . But I iudge , that the kyngs grace was neuer the cause of thys payng , but thei whom the vengeance of god both hath & wil ponissh . Wherfor I thinck , if the parlament which granted the kyng the first frutes , wold restore them to the good shepardes agayne , the kyngs grace could be as wel content to scrape out this vncharytable , pay pay , as he was to put out of his reame that Romyssh papa : Specially seing it is cleane contrary to the word of god , and playn robbry , if men durst so call it . Heare what the scripture sayth of the lyuyng of prechers . Thou shal not mosel the mouth of the oxe that tredyth out the corne , that is to say , he that taketh paynes to expound the scripture , ought not to be defrauded of his liuing for his labor . And seing that god forbad that no day the oxe shuld be moselled from his meate , he that shuld ij . dayes mosel a laboring oxe , shuld breake gods commandment manifestly . And he that shuld mosel him vp .xij. dayes , and allowe him no meate at all , shuld be wonderd at of all men . And euery man wold say , that he had done the laboring oxe wrong , and contrary to nature also , and that fynally he had broken the commandment of god . And shal not he than do a Christen preacher wrong , and breake gods commandm●̄t , that moselyth hym for the space of whole .xij. monthes , though he neuer so diligently treade out the corne of gods word , that the peple may eate and disgest it ? Yes surely , though x . M. general councels and as many parlamentes had determyned the contrary . Let not men byld their conscyences so moch vpon the actes of the parlament : For whan god shal say at the day of iudgement , why hast thou taken away my ministers liuings from them , the first yeare that thei fed my flock ? Thinck ye , that god wil allow this excuse , I dyd it by the grant of the parlament , whan as that act of parlament is cleane contrary to gods word ? Nay verely , he will not allow it : for eyther the minister is abyl and doth his duty ( and so is worthy his meate the first yeare ) or els he is vnable , and so neyther worthi to haue wages the first , nor yet the second or third . It were therfor well done , that it were inacted , that he that preached not , shuld haue no wages , acording to the word of god : qui non laborat , non manducet : he that laboryth not , let him not eate , & that the first , second , thyrd , and all other frutes of benifyces after ward , shuld be geuen to the precher , that laboryth in the lords vyneyard . And as touching the first frutes of yong lordes landes , euery man can se , what harme may come therof . The lord hath oft tymes whan he dyeth .iij. score seruantes . Now if his sonne want the first frutes of his landes , wherwith shal he fynd his fathers old seruantes ? He must byd them shift for them selues , and so thei must take standings in shoters h●ll , in newmarket heath , and in stangate hole . And so this payng of their first frutes , is the cause of great theft , robry , murder . For comonly the great theues and robbers , are the masterles and castaway courtyers , or pompos bisshops seruantes , that haue no wages of their masters .

Of particular tachementes &c. The xvij . chapter .

ANother thing very nedefull to be loked vpon , is th●s , that whan any marchant or other , by losse of goodes , by fortune of the see , euel seruantys , euyl detters , by fyre . or ▪ other wyse , come to an after deale , and not able to pay his credyte at his due tyme , but by force of pouertye is constrayned to demand longar tyme , than ye haue a parcyallawe in making of tachmentys , first come , first seruyd : so one or ij . shal be all payd , and the rest shal haue nothyng . And comonly euer the rych shal haue the foredeale therof by this tachement , to the gret dammage and oppressyon of the pore . For lygh●ly the rich haue the first knouledge of soch things . Wherfor in that case , it were a godly way to make it in Ingland , as it is in dyuerse contryes , whan any such chance falleth , that than the most in nomber of the credytors , and most in somme , shal bynde the rest to doo and gyue lyke tyme , as doo the most of the credytors . And if it be duly found , that the man be so farre at after deale , that he be not able to pay his whole credite in reasonable tyme , that than the lawe may bynd them , that euery man may haue pound an pound a lyke , as farre as his goodys will goo , leauying him some what , as the lawe shal thynck good . And this lawe shal be both neyhborly and godly .

That the rulars of the erth owght to sytt in the gatys &ce . The xviij . chapter .

ANother thing mete for all rulers , euyn from the lowest vnto the hyghest , to consydre and redresse , is th●s : Alas , how long shal men wayte and geue attendance vpon rulers , before thei can come to the spech of them ? And how many porters be there also , to stoppe men from commyng to their spech ? whan he is past one , he shal be put back at the second : Or if he passe the second , he shal be returnyd at the thyrd , onlesse he be rych or haue great fryndys . Oh ye kyngs and rulars , for the loue of god that ye shuld haue to him that both made us of nought , and whan we were lost by our synnys , redemyd us with the blode of his sonne , study the scripturys and there shal ye see , that iudgys , & rulers , yea euyn the kyngs sa●e in iudgement in the open gatys , as apperyth in the second of the kyngs the .xix. chapter , Deuteronomy the .xvi. the second of Esdras the thyrd chapter . And why sate thei in the gatys , but that the peple , yea euyn the porest , might come and open vnto the kyng his own cause ? Than were there not so many rych lawyers , which be the poyson of the lawe . For the reuerence of god , ye kynges and rulers , eyther sytte in the ●pyn gatys agayne , or else let your gatys , yea euyn all your dorys , euyn to your pryuy chamber , be wyde open , for certen howrys , and that euery day in the yeare , euyn on ester day and all other dayes , if nede requyre , as thow mayst perceyue Exodi the .xviij. Iudge the peple at all seasons &ce . And consyder what qualytes a iudge or a ruler shuld haue : their must be men that feare god , and that are true , and hate couetosnesse , as is descrybed in the same .xviij. chapter . How many such rulers be in Ingland ? Yea thei shuld also iudge the peple rightuosly : Thei shuld not wrest the lawe , nor knowe any parson , nor yet take any reward : for gyftys blynd the wyse , and peruert the wordys of the rightuos as it foloweth in the text . Heare ye may se , that it is nedeful ( as I haue touchyd before ) that iudges and all other pleaters in courtys , haue stypendys of the kyng , and there vpon to lyue . For here ye se , that the scripture sayth : gyftes peruert the wordys of the ryghtuos , that is to say , for the gyftys sake thei wil not se the right of the pore : and so thei turne right in to wrong , wherby the pore be often oppressyd . In dyuers cyteys of Germany ( as namely in Arge●tyne ) the iudgys and lordes syt opynly euery day in the yeare in their towne howse , saue only on the sunday , and than also if nede requyre . And there thei eate contynually their dynars and suppars , so long as thei be in offyce , bycause thei may alway be present to heare the complaynt of the poore : yea euyn the porest man in the cytye or contry , may boldly come in to their hall or stoue , thei being at dynar , & no man so hardy as to take them by the sleue , to lette them from the presence of the rulars . And there may he open his matter hym self withowt his chargeable man of lawe . And he shal be haard , and shal not be answeryd , Tary syr knaue , tyl my lordys haue dyned . O noble Germanys , god hath made yow a lyght vnto all rulers in the world , to rule after the gospell .

A godly admonycyon , for the abolysshment of dyuerse abusys , that gods glory only may be sowght . The .xix. Chapter .

HOw can that councel seke a godly reformacyon of things misused , whan the councel it selfe hath wickyd pryuylegys ? Wherfore acording to Christes commandment ( Mathew the .vij. ) plucke owt the beame of your owne eyes first , & than ye shal the playnlyer se the mote in your neybhors eyes . Se that ye breake first soch vnneyhborly , vnbrotherly yea and vngodly priuylegys , as ye your seluys do enioy agaynst right and conscience , & than shal ye the better se to seke the common welth . Ye haue a preuylege which is this : that if a lord , a knyght , or a burgesse of the parlament howse , or any of their seruantys , owe vnto any of the kings subiectys any somme of mony ( be the detter neuer so rich , and the credytor neuer so poore ) he shal by the preuylege of the parlament not pay one peny , so long as the parlament enduryth , be it neuer so long . Or if any of them or their seruantys haue done to any man any trespas or iniury , he may not also troble them . What is this , but a mayntenance of wyckednesse ? And how can wickydnesse abolyssh wyckydnesse ? but rather increase it . For the lordys sake loke vpon these thynges , and folow the councel of . s . Austen : let custome gyue place to the truth : so that the truth may rule all things . Also ther is another thing , worthy to be loked vpon , which is this . Many noble men & gentyl men retayne seruantys , & neuer gyue them peny wagys , and scant a cote : for some be fayne to pay for their owne cotys , and spend all that thei haue of their owne and of other mennys also , hopyng vpon some reward : And whan he seyth , that all is spent , than he wold depart and dare not . And gay he must goo lyke his felows , and now his fryndes fayle hym , what remedy ? forsoth shortly euyn to wath for abowget . Another sort there is , and thei be lyght ryding men , all ready : and thei wil lyue lyke gentyl men . And for h●s buclar or shyld , he wil seke to be retayning to some noble man or gentylman that bearyth rule in the court or contry , though he pay for his own lyuery . And the noble men and gentyl men , which shuld be the ponysshers of theft , be the chefe maynteyners of robry bi this meanys , often thei robbe , & be not taken : but in case he be taken , eyther he shal haue fauor for his masters sake , or els bragg it owt with a carde of x. ye euyn face it owt , that neyther the playt yue nor the .xij. men dare cast a thefe . Or if all this wyll not helpe , than procure thei the kinges pardon . Oh noble rulars , ye that be Christen in dede , take hede , that ye abuse not your auctoryte receyuyd of god : for if ye hang one that hath offendyd the lawe , and pardon another , be ye not than parcyall ? And no dowt if ye pardon a thefe of a morderer , and thei commyt that offence agayn , so be ye partakers of their wickydnesse . For why ? if ye had done iustyce afore , that offence had not bene commytted . Well , make a prouyso , that no noble nor vnnoble man , shal retayne any of the kyngs subiectys withowt lauful wagys : And sett a penalty ther vpon .

More ouer In as moch as it is open vnto all the world , that we haue long walked in a false religyon , and haue had confydence in vayne thyages ( as in the tradycyons of mens Imagy●acyons ) seke to reforme these thynges and to set forth Christys religyon : that we may honor one god only , as the scripture teacheth us : And to leaue worshipping and calling vpon any creaturys in heauyn or in erth , for he is ageluos god , & wil haue no other in his sight Exodi xx . Se therfor that the peple may be taught , that thei haue but one medyator , lyke as thei haue but one god & one redemer . And a way with y●wr superfluos holy dayes , for in one holy day is more idlenesse , whordome and glotony vsed than in .x. workyng dayes . Also away with all your idolls and Imagys both gret and small . For if no whore ought to be suffryd in the congregacyon of god ( as it is wryten in Deuterono . the .xxiij. ) than ought not the great whorys to be banysshed only , but the small also . Wherfore , seing the scripture callyth Imagys whorys , Ieremy the .iij. And that ye haue rightfully put downe the gret Imagys , with whom the peple haue commytted sprytual fornycacyon : all the rest , euyn the least also , are vtterly to be abolysshed , if ye will take away the occasyon of sprytuall fornycatyon or Idolatry from the people . How can ye for shame suffer your seluys & the peple to crepe to a crosse which will rott , seyng the scripture for byddeth , sayng : non adorabis ea neque coles : that is to say , thow shalt gyue them neyther inward nor owtward worshipping ▪ Is not this an owtward worshypping of an Idol , to crepe to the crosse , and to kysse it ? What is it else ? further more , banyssh whordom and other abhomynable vyces , not to be namyd , from your prystes : and let them that will , haue their wyues , as thei had in the prymatyue church , as had . s . Peter , as appearyth , Mathew the .viij. and . s . Paul , Philipp . the .iiij For to forbyd it as our bysshops doo . s. Paul calleth it the deuyls doctryne , the first to Tymot . the .iiij. chapter . Now therfore if ye wil byleue the holy goost speakyng in Paul , as ye be bownd to doo if ye wyl byleue in god , than shal ye playnly se , that the bisshops which forbyd that and such other lyke , contrary to the scrypture , be deuyls . Thyrdly condemne that auryculare confessyon , which is the preuy chamber of treason of the bisshops . And let the peple be taught to confesse them seluys to the lord with a repentant hart : Who only forgeuyth syn , and to confesse and reconcyle them seluys to their neyhbors , whom thei haue offended , which haue the key of losyng in that case . But as it is now vsed ( namely in axing of vayne questyons ) it doth not mynyssh synne , but increaseth it . Prouyde also , that prayer & fastyng may be set forth , acording to the scripture : And that the sacramentys may be mynistred in the mother tung : And that all the seruyce in the church may be taken owt of the scripture , the old Testament and the newe , all inuented seruyce set a parte : And let it be sayd and song all in the mother tong , that all may laude and prayse god together : and so shal we knowe , how to prayse the lord . Iff ye doo this , as ye be bownd , than vndowtydly shal the good workys appoynted in the scripture , florissh among the peple : As namely , to beleue in one god only , to help the sayntys in this world , to decke and fede the image of god : these and such other shal we than doo of loue , and not seke nor thynk to be iustifyed by them . But now thorow gods help , to bryng these godly actes and such other to a good and godly purpose , ye must fyrst downe with all your vayne chantrys , all your prowd colledgys of canons , and specyally your forkyd wolffys the bysshoppes , leaue them no temporal possessyons , but only a competent lyuyng . An hundreth pownd for a bysshop , his wife and chyldern , is inowgh . If he be an honest man , and preach Christ sincerely , he can not lacke besyde : if he do not , it is to moch . And let there be no more degreys among than , but prystes and bysshops , as it was in the primatyue church . Now for the goodys of these chantrys , collegys , and bisshops , for the lordes sake take no example at the distrybucyon of the abbay goodys and landys , but loke rather for your erudycyon , to the godly and polytycke order of the Christen Germanys in this case . Which dyuyded not such goodys and landys among the pryncys , lordes and rych men , that had no neede theroff , but thei put it to the vse of the comon welth and vnto the prouysyon for the pore , acordyng to the doctryne of the scrypture .

That one pryst ought to haue but one benyfyce and one fermer , one ferme . The .xx. Chapter .

THis thyng is also to be loked vpon , that euyn as one man may haue but one wife , so let a pryst haue but one benefyce , for if he haue more flockys than one to kepe , he wil neuer feede them both well . And if that be not a lyuyng for a man , his wife and his chylderne , as some be not , than ioyne hym to the next paryssh , wherby the poore may be at lesse charge with the pryst . The popissh prestys will make a mocke at this : which hipocrytes I send to the .x. chapter of Mathew , where Chryst say●h to his Apostyls and mynysters of his congregacyon , that thei shal not possesse gold , syluer nor brasse &c. how moch lesse then shuld thei enioy their Inordynate possessyons ? And euyn as a pryst shuld haue but one benefyce , so make that one man , of what degree so euer he be , shal hold and kepe in his own handys or occupyeng no more than one ferme , maner , or lordshy ? beyng a competent lyuyng , as of xx . pownd yerely rent : so that it may be lauful for one man to kepe .ij. if thei both to gether be not aboue .xx. pownd : but no man to kepe aboue .ij. be thei neuer so smal rent . This wer● a brotherly and godly act . For by your oppressors and extorcyoners ▪ how be the townys and villagys decayed ? where as were .viij. x. xij . yea .xvi. how soldys and more , is now but a shepe howse and .ij. or .iij. shepardys . And one man shal haue .ij. or .iij. such thyngs , or more in his handys , that a pore man can scarcely haue an hole to put in hys head for these gret extorcyonars . So if ye seke this godly redresse , where as ye haue a fewe in a contry , which be mordynate rych extorcyonars and a great multytude of poore peple , than shal ye haue but a fewe poore , and a gret nowmber of a meane and reasonable substance , and fewe poore , & lesse extorcyonars : which wold be no smal ease to the common welth , here shal all Inclosars , grossers vp of fermys extorcyonars and oppressers of the common welth , be offendyd at me and call me heretycke and traytor : but all such I send vnto the fyft chapter of the prophete Esay , where he sayth : wo be vnto yow which ●oyne one howse to another , and bryng one land sonye vnto another , tyl ye can get no more grownd : wil ye dwell vpon the erth alone & c ? Ye extorcyonars , lerne to feare god , and make what , and how vehemently the holy gost speakyth here in the prophete , wil ye dwell vpon the erth alone ? here is a fearful sentence for yow .

Of the inhansyng of the custome , which is agaynst the common welth &c. The xxi . chapter .

ANother greuous burden sprong vp of fewe yerys past , is the inhansyng of the custome of warys inward , which was granted for certen yearys to helpe the kyng toward his warrys : and yet but vpon a condycyon , that the kyng shuld be a shyld and defense of the marchantys goodys , agaynst all pyrates and robbers vpon the see , and to make them good such goodys as shuld be taken . And now it is not holden for certen yerys , but as it were for euer . And from a subsydye , to a custome : and yet the merchantys not defendyd acordyng to the commant neyther , wherby many an honest marchant hath bene vndone . This burden is not preiudycyal to the marchantys only , but it is to the great dammage of the whole reame also . For why ? all warys be raysed therby .v. in euery hundreth and somme moch more : so that the comons bye all things so moch the derer . I thynke , if the kynges grace knewe what a burden it is to the comons , & with what euyl wyll his marchantys pay it , he wold , I dowt not , be content with the old subsydy , that is to say , a certen of euery fardel chest , mawnd , bale , or what so euer it be , as was in old tyme : and as it is inflandres , and ouer all the emperors landys at this daye . Oh that men which be abowt a kyng , wold be as ready to gyue councel , to do rightuosnesse , & to seke discharge of their pryncys conscyence , and the welth of his sowle , as thei be to enuegle hym , to yocke his comons , sekyng the only profyght of the body : as though there were no world after th●s , or as though the king of allky●ges sawe no furder than a mortal prynce .

A godly aduysement , how to bestowe the goodys and landys of the bisshops &ce . The .xxij. Chapter .

ALthough there be many godly myndyd , I trust , in the parlament howse , which can dyuyse wayes ynowe , to employe the goodys and landys of bysshopes , deanys , canons , and chantreys , to gods glory , to the common welth , & to the help of the pore ( as there are wayes ful many , who so lysteth to study them ) yet I thynk my selfe bound , partly to wryte myne aduyse , in some things which be most nedeful . First part of them may be distributed to the poore , as well to poore maydens mariages and poore house holders , as to the blynd , sick , and lame : onlesse it be the one halfe of the plate to come to the kings grace , for this purpose that it be turned in to the coyne of the reame . And of their temporals , let .viij. or .x. pound and not aboue of euery hundreth , be granted to the kyng , that he therof may haue homage , as chefe lord and king , as reason is . And to ease the comons of subsidys , whan nede shal be : that the pore & myddel sort of the peple may be easyd therby : The rest to be employed vpon poore cyties and townys , and to the prouysyon of the poore , as part of it to be lent to poore occupyers , to euery citie acording to the nomber of the occupyers in the same . And let euery occupyer haue acording to his nede : and euery one to be bound brotherly for another , ioyntly to the kyng . That is to say , the whole town , as many as haue any part of the mony : and the first yere 〈◊〉 pay no entres , but euery yeare after .iij. pound of euery hundreth pound , that the somme may encreace , and not decay . And make a prouyso , that no cloth be made , but in cy●eys and great townys , and the town seale to be vpon euery cloth , which town shal make good all such faw●ys as shal be fownd in their clothys . And agayne also , that the clothyers shal kepe no fermys in the cuntry , except it be one for his own prouysyon : and thus shal ye haue true cloth made , and euery neyhbor lyue by other . The lordys and gentylmen by their londys , the marchant only by his marchandyse , the clothyer by making his cloth , the fermer by tylling his land , and bredyng & cete .

Item part of these forsayd goodys may be employed to this vse , that in euery hundreth , good towne , or cyty , certen howsys be maynteynyd , to lodge and kepe poore men in , such as be not able to labor , syck , sore , blynd and lame : And euery one of them to haue wherwith to lyue , and to haue poore whole women to mynystre vnto them . And for Christes sake , ye rulers , loke vpon your hospytals , whether the poore haue their right there , or no , I heare that the masters of your hospytals be so fatt , that the poore be kept leane and bare inough ●he crye of the peple is heard vnto the lord , though ye wyll not heare . Now to our former purpose agayne , let phisicyans and surgens be found in euery such town or cyte , where such houses be , to loke vpon the pore in that towne , and in all other ioyning vnto it , and thei to lyue vpon their stipend only , without ●aking any peny of there pore , vpon payne of losing both his earys , and his stypend also . Item in dyuers head cyties and good townes , let scho●es be mainteyned , and lectures to be had in them of the .ij. tongys , Hebrew , Greke & Latyne , and the readers to haue an honest stipend . Item in euery such cyty and town to haue a certen nomber of pore mens chyldern , found of free cost , tyl thei be of good age , and wel lernyd . Item the encrease of the mony , that is to say .iij. pownd of euery hundreth , to be bestowyd vpon poore copyls at their maryages to b●ginne the world withall . These wayes and such lyke , may thos goodys and landys be bestowed , of another sort than to fynd such a sort of belly goddys , and idle stout and strong lor●●s as ye h●ue done , yea a sort of dronken bussardys , and thus haue the Germanys ( where as the gospel is receyuyd ) bestowed the goodys and landys of soch abbeys , as thei haue suppressyd . And I thinck , no godly hart can be agaynst this dyuyse . Now therfo● I exhort the higher powers , in the name of the euerlyuing god , that if thei wyl not loke vpon these spyrytual extorcyonars ( I meane bysshops , canonys and chanterers ) for the zeale which 〈◊〉 ought to beare to the congregacyon of god , ney●her for the loue that thei ought to haue to the common welth , and to the poore : Yet let them remember it for their own welthys sake . And let the kyngs grace consyder , how tyrannosly by the vertu of their wicked mammon , thei vsed part of his progenytors , kynges of Ingland : as Wyllm Rufus , Henry ●he second , and kyng Iohan. Rede the storyes , and ye shal se part of their knauery : yet is th● best made to cloke their wickednesse . It were hard to say , whether thei were the auctors of the commocyon in the north or no. I thynck it is as well possyble for the ocyane se to be without water , as it is for them to cease musyng of myschefe .

A lamentacyon for that the body and tayle of the pope is not banisshed with his name . The .xxiij. Chapter .

OH mercyful father of heauyn , I can neuer lament inough , to heare the gospel thus blasphemyd , to be namyd a thing causyng sedicyon , whan it is the only cause of concord and peace in conscyence vnto the faythful . Yet these bysshops , deanys , and canons of collegys , with other the popys shauelings acording to their old wont , shame not to blaspheme this holy word , by all the sotle meanys that can be dyuysed . How besy were thei to stey the puttyng forth of the great byble , and to haue had the byble of Thomas mathy called in , but the lord streng●h●yd the hart of the prynce to set it forth agaynst their willys : yet how shamefully haue thei and their membres in many placys of England dreuyn men from readyng the byble ? yea & Boner bysshop of london , shamyd not in the yere a thowsand fyue hundreth and forty , to preson one porter and other , for readyng in the byble : which if it be not h●resy to god , than what is heresy ? And if it be not treason to the kyng to deface his iniunccyons , than what is treason ? And agayne , if it be not th●ft to the comon welth , to steale from them their sprytual fode , than what is robry and theft ? And euyn in the begynnyng of the last parlament in the yere a thousand fyue hundreth and .xli. how dyd thei blaspheme rage & belye the holy goost , saing it is not ryghtly translated , and that it is ful of heresys and that thei wold correck it , and set out one ryghtly : soner can thei fynd fautys than amend it . Who perceyueth not your wickyd intent ys , that in the meane tyme ye loke for the death of the kyng , whom god preserue to his plesure ? O ye blynd phylistyans , the scripture is ful of sentencys which teach men to knowe you , and to beware of you . I can not blame you , though ye fyght thus agaynst god and his word , to shutt it vp from the peple : For why ? who so euer readyth or hearyth the ●ontentys of that boke , and byleueth the holy goost , shal playnly se , that ye be the very enemyes of god : and so shal cast you out of their ●onscyence , where ye haue long sytten in the place of god : wherby also ye shuld lose your gret ryches and auctorite , which makyth you to roare lyke lyons , to teare lyke bearys , and to byte lyke cruel woluys , and to styng lyke adders . No dout one bisshop , one deane , one college or howse of canons , hath euer done more mischeffe agaynst gods word , and sought more the hynderance of the same , than .x. howses of monkys , fryers , chanons , or nunnys euer dyd . The kyngs grace began wel to wede the garden of Ingland , but yet hath he left stondyng ( the more pytye ) the most fowlest and stynkyng wedys , which had most nede to be first pluckyd vp by the rootys , that is to say , the prycking thistels and stingyng nettels : which styll stondyng , what helpyth the deposyng of the pety membres of the pope , and to leaue his whole body behynd , which be the pompos bisshops , canons of collegys , deanys , and such other ? surely it helpyth as moch as to say , I wyl go kyll all the foxes in . s. Iohans wodde , because I wold haue no more foxes bred in all England . We say we haue cast the pope out of Ingland : how so I aske ye , seyng he came neuer in Ingland , how can he be cast out thereof ? some wil say yes , his tributys and other pollagys be taken from him . Wel , thankys be to god , we be some what eased of our temporal and bodyly burden . But there be gretter things in this matter , than that : which wel ponderyd , we may say , and lye not , that the pope remayneth wholly styll in Ingland , saue only that his name is banisshed . For why , his body ( which be the bisshops and other shauelings ) doth not only remayne , but also his tayle , which be his filthy tradicyons , wicked lawys , and beggarly ceremonyes ( as . s. Paul called them ) yea and the whole body of his pestiferos canon lawe , acording to the which , iudgement is geuyn thorow the reame , and men condemnyd to death after the prescrypt of it : so that we be styll in Egypt , and remayne in captyuyte , most greuosly laden by obseruyng and walking in his most filthy drosse aforsayd , which is a mysty and endles maze . And so long as ye walke in those wicked lawys of antichrist the pope , and maynteyne his knyghtes the bisshops in soch inordynate riches and vnla●ful auctoryte , so long say I , ye shal neuer banyssh that monstruos beast the pope , out of Ingland . Yea and it shal be a meane in processe of tyme , to bryng us in to a temporal bondage also agayn , and to haue him reygne as he hath done lyke a god . And that know our forked cappys ryght well : which thing makyth them so boldly and shamelesly to fyght in their gods quarel , agaynst christ & his word . The bysshops of England neuer toke so gret paynes to defend the pope and his kyngdome , as they haue done syns the kings grace toke rightfully from him his accustomyd pollagys , which vsurpedly he had out of this reame . To proue this to be true , what blood haue thei shed , syns that tyme , of the belouyd seruantes of the euerlyuing god , for preching , teaching , writing and walking in the truth : as Tewkysbery , Baynam , ●ryth , Bylney , Barnys , Garet , Ierom , with diuerse other in kent , salysbery , and dyuerse other placys . And Wyllm Tyndal the apostle of Ingland , ( although he were burnt in Brabance ) yet he felt the bisshops blessing of Ingland , which procured him that death , which he loked for at their handes . Neuertheles , I dowt not , but that all these be of the nomber of them , that . s. Iohan spekyth of in the Apocalipse , which lye vnder the altar , till the nomber of their brethern be fulfilled , which shal be slayne for the gospels sake . I reherse not their namys for anye prayse to be geuyn to them : but that the congregacyon of Christ may laude and prayse the euerliuyng god , for geuing them grace to stand so faythful in the lord to the end , leauyng vs the victory , which is part of your spyrytual comfort . For god promyseth the preachers & mynysters of his word , no other reward in this life . And thorow the preaching of these poore wretchys ( but out castes , in the sight of the world , as . s. Paul sayth ) he hath wrought this , that where as the kyng was before but a shadow of a kyng , or at the most but halfe a king , now he doth wholly raygne thorow their preaching , wryting and suffryng . But now to the tyranny of the bysshops onys agayne : which besydes the murderyng of these sayntes , how haue thei bewitched the parlament howse in making su●h ●●yperos actys as the beast of Rome neuer made him selfe ? for the pope neuer made the mariage of prystes , to be death and such other . Thus by your sotiltes and most crafty wyles , ye make the peple to abhorre the name of the pope for a face , and compel them to walk in all his wicked lawys . And the word of god which we say we haue receyuyd , is not nor can not be sufferyd to be preached and taught purely and sincerely , without mixyng it with your inuented tradycyons and seruyce . For who so euer doth ( stonding faythfully vnto it ) he shal dye for it . Thus ye may se , that the thing which we say that we haue cast of , we receyue , cherissh , maynteyne , and walke therein : And agayn , that thing whi●h we say we haue receyued , by the craft and tyranny of the bysshops , is abhorred , despysed , taken for a sedycyos thing , called newe lernyng , and men be dreuyn from it for feare of losse of goodys , of ponysshment of body , and danger of death : so weake and frayle is our flessh . What a lamentable thing is this , that men shuld be dryuyn from the gospel of Christ , the glad tydings that bringeth peace in conscyence to the faythful , that is forgeuenesse of synnes in Christes blode . By these frutys all men may knowe , that thei be more natural to their wicked father the pope , than any child can be to his natural father . And that shal the reame fele at the change of a prynce , or at such tyme as thei loke for , vnlesse god of his mere mercy breake the wicked councels of them . What is the cause , that the bisshops be so dilygent to sytt so often vpon the .vi. wycked artycles , But only that thei be a stablysshing of the popys auctorite , be thow sure ? Now therefore , that same god wich gaue grace to Achab to harken vnto the ●oyce of Elyah . the .iij. of the kings the .xviij. to the confounding of the false prophe●ys , gyue our noble king that same grace , ●f it be h●s godly wil of Rome , I wyl recyte certen doctrynes of the scrypture , manifestly taught by the holy goost , the prophetys , apostyls , and by Chryst Iesus hymselfe . And compare them with the doctrines of the bysshops , and thou shalt manyfestly se , that their doctryne is as directly agaynst the holy goost , as is lyght agaynst darcknes . First the scripture teacheth one god only thorout the byble , and the apostles refused to be worshipped , as the .xiiij. chapter of the actes of the apostels doth manifestly declare , where Pawl and Barnabas rent their clothys , cryeng vnto the peple : Why do ye thys ? we be mortal men lyke vnto yow , turne from these vanytes vnto the liuyng god , &c. lyke wyse the angel refused to be worshipped of man . Apocalypse , the .xxij. with dyuerse other testymonyes , as the .xx. of Exody , the Psal. lxvi . and lxxxvi . And agayne , Imagys are forbydden thorow the scripture , & hated of god , which commandeth us , that we shuld not ones bowe vnto them , Exodi . the .iiij. and .xx. Leuiticus xxvi . And Salomon curseth both the Image and the maker theroff , sayng , the sekyng of them to be the begynnyng of whoredome in the xiiij . chapter of the booke of wysdom . Further more reade the .xliiij. chapter of Esay , and I dowt not , but if thou beleuyst in god , thow wylt not worship nor knele afore an image , for all the goodys in the world . But now contrary to thys doctryne , our forkyd chananytes the pompos bisshops teach us to worship many goddys . If any man aske me how I proue that , I answer : what a multytude of holy dayes haue thei made vnto sayntes , as to the Virgyn Mary , Pawl , Peter , Iamys , Iohan , corpus Christi &cet . For what purpose do thei hold those holy dayes , but only to honore them as goddes ? do thei not make men to fast their euyns as though thei were goddes ? do thei not teach us to pray to them , and to crye to them for helpe ? Come to the labor of a woman that is a pharysy , and thow shalt heare hir crye & call for help , more vpon the virgyn Mary , than shal will vpon the euerly●yng god , who is the only creator and sauyor of the virgyn : yea and that most blasphemosly , sayng , our lady haue mercy vpon me . And lyke wyse vpon other of goddys creaturys . Now in these dayes thei wil say haply , we teach not to worship them as goddes , but as mediators . 〈◊〉 the , that is also a false and a deuelyssh doctryne . For the scripture sayth , there is but one mediator betwene god and man , Iesus Chryst the. ● . to Tymothy the .ij. chap. Hebruys the .iiij the .ij. of Iohan. the .ij. chap. the Ephesyans the iij. S. Paul dyd wel to name Christ , that we may know , who it is , though the bysshops wil not for their offerings sake , and therfor thei wold haue many mediators . It is euydent also , that thei teach men to worship Imagys , for euery church is ful , and specyally . s ▪ mary ouerys in so●hwarke , for gylded imagys . And although by the vertu of the kyngs iniunccyons ▪ dyuerse Idollys be taken away yet . Bonar ●isshop of lond●n , by the cowncel of cole his trayteros popyssh chanceler , one of poolys ryght scolars , although he came from hym vnder a presence , to be his depute as his frutys declare , if thei indifferently were loked vpon , by his deuelyssh councel , I say , hys master shamed not , contrary to the same iniunccyons , to set vp other in their placys : as in the body of Powlys church , where as stode an Idol of the virgyn Mary , of his feruent charyte toward the mayntenance of Idolatry , that it shuld not vtterly decay , and of hys cold loue , and fauor toward the kyngys iniunccyons , set vp in the same place another Idol of . S. Iohan baptyst . And Wynchester at his beyng a Ratyspone , caused an Image to be gyldyd , and payd for the gylding of an Idol , named the schone Mary , that men of all nacyons being there , might se , what fauor he bare toward hys pryncys iniunccyons . Do thei not by these and such actys condemne the kyngs deposyng of Idols , as moch as in them lyeth . Oh pry●ytraytors , and open Idolators . Ye wyl say , thei be bokys for the vnlerned , and therfor necessary : But how can that be necessary , why●h the holy gost so diligently forbyddeth vtterly , as before is sayd , Answere me cole wyth thy po●yssh canon lawe ? Agayne , god in the old lawe appoynted the seuynth day to be kept holy called the sabbate day , for the which we hold the sunday : whych our fore fathers ordeyned in the steade of the satterday , that the peple shuld come together to the tempyl , to heare goddys word preached in their mother tong , wherby thei were edifyed to walke in the amendment of lyfe , and to bryng forth the frutys of our fayth , that is good workys appoynted in the scrypture , only to goodys honor , and the profyght of our neyhbore : but yet not to kepe it so Idylly , that after we haue heard gods word , but that we myght doo any nedeful busynesse vpon the sunday , as wel as other dayes . And as for our holy dayes of our own inuenting , in wh●ch we worship the creaturys of god , the lord hatyth them , as apperyth playnly in the first of Esay . Yea god hatyth and abhorryth them , sayth the Prophete Amos in the .v chap. And Paul rebuketh them , that kepe soch holy dayes , Galathyans the .iiij. sayng , ye obserue dayes &ce . I am afrayd , lest I haue bestowed labor vpon yow in vayne . But our Idle bisshops contrary to the scripturys before cyted haue brought us in bondage , that in maner the forth day in the yere thei haue made holy day , and not to god only , as all men knowe , but to his creaturys : And how do the peple hallowe them ? In commyng to church to a sort of domme ceremonyes , & to here moch inuented seruyce , in a strange tong which thei vnderstond not , nor yet .x. among an hundreth of them seluys . And thus the peple depart the church as empty of all sprytual knowlege , as thei came thether . And the rest of the day thei spend in all wanton and vnlawful gamys , as dyse , cardys , dalyeng with wemen , dansing , and such lyke . But if any man do any bodyly worke , though very nede for the mayntenance of his lyuyng compel hym there vnto , he shal be punysshed and called heretycke to . But not witstondyng , this thei are content with ( thankys be to god ) that if such an heretyck worke euery sunday in the yeare , though it be on Easter day , for the kyngs grace , or by his commissyon , it is no offence , but lauful , as though it were lauful for th● kyng to breake gods commandment . But for all that , if thei fearyd not more the kyng than thei doo god , thei wold ponyssh them also . Oh most suttyl and wyly theuys , what kyng or emperor , yee what bisshop or Apostle , can dyspense with godds word , which he eyther biddeth or forbiddeth ? Where as Chryst saieth , thow shalt not put away thy wyfe but only for adultery , can all the whole world , ye antychrystes , dispense with me to put away my wyfe , but for that cause only ? If ye beleuyd ryghtly in god , and lyued in his feare , ye shuld dispense therwith for no nother cause . More ouer the scripture teacheth us , mariage to be institute of god , Genesis the .ij. and honoryd of Chryst with his presence and first myracle , turnyng water in to wyne , Iohan the .ij. And. S. Pawl say●h : let euery man haue his wife , to auoyde fornycacyon . ● . to the Coryn . the .vij. marke , he sayth euery man , here is no man except . For it is honorable , sayth Paul to the Hebruys , and the bedd thereof vndefyled . And in the primatyue church it apperyth , that the Apostels had wiues , as Peter and Paul as is before rehersed , And Paul calleth it a deuyllyssh doctryne to forbyd mariage , to them that haue not the gyft of chastyte . And yet not witstonding our lecheros bisshops , o● rather sodomytes , as chast as a saw● bytch , take it for a vyle & an vnholy thyng : for thei forbyd themseluys and all that beare the marke of the beast antichrist to mary ▪ and haue procured death to them that seke rather to mary , than to burne : but to kepe whorys , their own lawe permytteth . Steuyn gardner , which was the chefe causer of that wicked act , is it not manifest & openly knoun , that he kepyth other mennys wyues ? which I could name , and wil doo here after , if he leaue not his shameles whordom . If all the bysshops of Ingland were hanged , wh●ch kepe harlots and whorys , we shuld haue fewer pompos bysshops than we haue . Well , yow bysshops , which had your maryd wyues at the making of that wicked act , and put them away for feare , loke well vpon it , for ye had bene better to haue suffred death , than so cowardly to denye the lawe of the lord . Wherfor I aduyse yow in the name of the lord , bytterly to repent with Peter , takyng better hold , and receyuing your owne maryed wyuys agayne : yea though ye shuld giue ouer and for sake all your pompos auctoryte and vayne ryches . And stand fast to gods word , euen in the face of princys , as did the apostels , the Christen bisshop . S. Ambrose , with all the faythful sort from the begynnyng . Remember what Christ sayth : he that denyeth me before men , him shal I denye agayn before my heuynly father . And agayne : he that holdeth the plough , and lokyth back , is not mete for me , & such other . For if ye stop your mowthes , your talent shal be taken from yow , and geuen to him that hath x.

Agayne , the scripture teacheth us to confesse our synnes only vnto god with a repentant hart , and to loke for absolucyon of them thorow Christ , Daniel . the .ix. Dauyd confessyd hym to the lord , Psalm . xxxij . and .li. M●nasses made a ryght confessyon , as apperyth in his prayer . If we so confesse our selues , we shal gladly forgeue euyn our enemyes . And in thus confessing our synnes to the lord with a contryte hart , repentyng and turning from our synnes , all that we haue done before , shal no more be thought vpon , but seperat from us , so farre as is the east from the west as say●h the prophet . And whan we offend our neyhbers and brethern , we may not only confesse vs vnto the lord , but also vnto them whom we haue offended , and be reconciled one to another , as Christ teacheth us in the .v. of Mathew , and Iames also in the .v. chapter of his epistle . This confessyon taught us the holy gost long before antychryst had fownd out that fylthy ●●ricular confessyon to his gresy shauelings , which was not from the beginnyng , neyther shal be to the end . Thei teach men to poure their synnes in to the earys of their generacyon , that thei may sytt in the conscyence of men , wher as god alone shuld sytt . And agayne , thei heare gladly the confessyon of harlottes , that thei may know where to spede . And the sy●nes being pouryd in to their eares by mouth , not redargyng the repentance of the hart , yet thei take vpon them to forgeue such synnys , where as it is the offyce of god only to forgyue synne . And thei do both robbe god of his offyce , and also , disceyue the pore blind peple , which thynck them seluys to be healed , whan thei remayne lepers styll . For their malyce remaynyth styll , ●uyn agaynst their fryndes many tymes , and that for small matters , not withstonding their confessyon . As for the key of byndyng and ▪ losyng , the grettest part of them knowe no more what it meanyth , than a bussard . Oh ye blasphemers , what grownd haue ye to stablyssh your aurycular confessyon ? Haply ye wyl alledge that place , where as Chryst sent the lepers vnto the pryst , luke the .xvij. which maketh as moch for that purpose , as to lay an vnyon to my lytel fyngar for the tothe ache . For Christ sent them to the prystes , only to offer an oblacyon after the lawe , and that the prystes myght se , that thei were whole , and so after certen dayes to be kept in for a tryal , which exspyred and than thei being fownd whole , the prystes myght admytte them to come in to the company of the whole peple agayne . Reade the .xiij. and .xiiij. of Leuiticus , and thow shalt perceyue the same . Christ healyd the people of dyuerse other diseasys as of the palsy , blody flyxe , possessed with deuyls and such other , yet he neuer sent none to the prystes , but the lepers only : which he dyd , bycause it was so appoynted of god in Moises lawe .

Item Chryst teacheth us , how we shuld pray , not with moch bablyng , as the hethyn doo , thinkyng to be heard for their moch bablyng sake . Mathew the .vi. ( yet ought the prayer of a Christyane to be contynuall , as he shewyth by an example of the lendyng of .iij. loauys luke the .xi. & agayne by the parable of the iudge luke the .xviij ) but we must pray in lyfting vp our myndes vnto god , and we must regard , that our mouth , spyryt and hart be eleuated to gether myndfully in fayth : for god is a spyryte , and wyl be worshypped in spyryt and truth , Iohan the .iiij. This teacheth the scripture : but our forked Hypocrytes teach us to nomber our prayers , to say so many ladys Psalters , with long ma●tens & euynsonges : and that all in latyne . Which the lay peple vnderstond not . How can we pray , or worship god aryght ▪ whan our hartes knowe not whether our mouth laudyth god for his benefightes allready receyued , or els that we demawnd any peticyon ? agaynst soch kynd of prayng . S. Paul fygh●y●h with the sword of the spyryt in the . ●iiij . to the Corynth . And also the Proph●te Esay in the .xxix. chap. sayng : In vayne doth this people approch vnto me with their lyppes , their hart beyng farre awaye from me & cete . But our shauelyngs teach , yea and command their shauelyngs , that thei be bownd to ouer ronne their seruyce from the begynnyng to the end , and than good inowgh , wherso euer the hart be : but 〈◊〉 there lacke but one verse vnsayd , thei haue a grudge of conscyence , and meane that all their labor is lost , for the which cause I my selfe in my dayes haue sayd many tymes .ij. hundreth and fifty aues to one ladys Psalter , because I wold be sure to say inowe . Forsoth it may well be called lyplabor .

Item the scripture teacheth what true fast is , and how to fast , in the .lviij. of Esay , that is to say , to lett them out of bondage which be in danger : to breake the oth of wicked bergans : to let the oppressed goo fre : to deale thy bread to the hungry , to bring the poore fatherles to thy house , to couer the naked &ce . For soch fast , Christ offeryth us the kingdome of his father , Mathew .xxv. Which teacheth us also , that whan we fast , we shuld not fast to be sene of men , but vnto the father , Mathew the .v But our belly goddes teach , yea command us a contrary fast , appoynting us dayes to absteyne from flessh . To the which fast , not only the strong , lusty , and helthy parson is bownd , but also the sycke , poore and nedy , which hath scant nature to beare the body . And though he hath not eatyn a good meale in .viij dayes before , yet must he fast their appoynted dayes . And that not only to the honor of god , but also for the honor of the sayntes , his creaturys yea and some also for the honor of the pope as the Imbryng dayes : so lo●h be the bysshops , that their fa●hers , antichrystes rememberance shuld decay or be forgoten . And where as christ techy●h , not to fast to be sene of men , thei wyl haue all the world to knowe whan thei fast , for thei proclayme it openly always in the church the sunday before , sayng : such a day ye shal fast in the worshyp of this or that saynt . And yet though he eate abundance of fyssh , so that he surfet , or drynck tyl he be dronken , th●t 〈◊〉 not , nor their lawe reprouyth hym not ▪ But as before is sayd , though very necessyte constrayne a poore man to eate a morsel of flessh vpon their appoynted dayes , he is an 〈◊〉 , and must do penance . And if he wil 〈◊〉 to it that he may so doo by gods lawe ( as he may in dede ) he shal dye therfor . Is not this a miserable thing ? No man denyeth this , that if any man fele his flessh prone and ready to wickydnes , it is necessary for hym to abstayne from meates , not only flessh , but all other meates that may prouoke him to any concupiscence , vntyl he hath mortifyed his flessh , and made it subiect and obedyent vnto the spiryte : But this must not be done onely on the fryday or vpon certen appoynted dayes , but euery day thorout his life , whan so euer he shal fele his flessh so enclyned and bent . And this fast shal be a remedy , to swage the ragyng of his flessh . And it is good to be vsed of syngle parsons , and of such as be absent from their yockfelows , & prycked to fylthynes . And this is the fast , which S. Paul speaketh of vnto the Colossyans : Mortyfye your membres vpon erth , &c. but to teach , that men are bownd to forbeare or absteyne from meatys , more one partycular day than another , or more from one kynd of meate than from another ( seing god hath created all to be receyued with thanckys geuing of them , which byleue and know the truth ) it is a deuyllissh doctryne , as . S. Paul witnesseth . i. Tymot .iiij.

Item Christ sayd vnto his apostles , which were bisshops of his church , that thei shuld be seruantes and mynisters , and not Idols as ours be , saing : The kinges and lordes of the gentyles raygne ouer them , and thei are called gracios lordes , but ye shal not be so : but he that wil be grettest among yow , shal be your mynister : and he that wil be chefe , shal be seruant vnto all . For the son of man came not to be ministred vnto , but to minister vnto other . And agayne : christ sayth , that foxes haue holes , & the birdes of the ayer haue nestys , but the son of man hath not where to rest his head . Soch possessionars were the bysshops of the primatyue church . Now ye may openly se , that our lordly apostateys from christ , be nothing lesse than ministers or Euangelical bisshops . For thei be masters , gouernors , rulers , lordes , yea and most greatest lordes . And thei wil be cōmyssyonars in maner in euery temporal matter . And thei be also of prynces and kynges councels , and embassytors for princes . But woo is vnto that cyte , town , contry or reame , where thei rule in councel . And comenly it spedeth vnhappyly to that reame , where thei be embassytors , shortly after . For some mischefe foloweth more or lesse , or els thei fayle of their purpose , as some dyd with in these .ij. yerys , thanckys be vnto god only therfor . And where as christ had not where in to hyde his heade , how contrary be thei vnto hym and to his apostels also , whose successors thei wil be called , whan thei be not thing lesse . What lordes haue more gorgyos houses than thei haue ? yea fewe lordes lyke them . What a cockatryse syght was it , to se such an abhomynable sort of pompos bisshops in lordly parlament robys , as went before the king at Westmyster the .xvi. day of Ianuary in the yere . 1541. euyn to the nomber of .xviij. where as .iij. were inowe to poyson an whole world ? what godly redresse , to set forth the christen relygyon , or reformacyon of thinges for the comon welth can there be hoped for , where such a sort of vypers be ? And specially where thei beare such a swynge , as Wynchester doth , to whom the grettest nomber of the bisshops do leane ? How blynd be the temporal rulars styll , to suffer such a kyngdome to raygne amongst them ? Euery man may se , how vnlyke thei be vnto Pawls mynd . ● . to Tymothe .iij. who sayth , that a bisshop must be the husbond of one wyfe . Now it is euydent , thei wil no wyues , but whores as many as thei lyst , And if any of christes bisshops take a wife , after the second warnyng , thei will burne hym . Honestly appareld , sayth Paul : and how pyedly goo thei lyke mommers , disgysed from the common peple ? Paul sayth , harberos : of whom ? of the poore ? No , of whom than ? of lordys , knyghtes , and men of lawe , that thei may defend their popissh kyngdom . Paul sayth : Apte to teach , but thei beate , & teach nothing : And if thei teach any thing , what teach thei ? euen that Paul writeth of vnto Tymothe the doctryne of the dyuel : makyng the word of god of none effect thorow their tradycyons . Paul sayth : Not geuen to fylthy lucre . But where be so couetos wretches in the world , as our shauelings are ? he that denyeth them but one grote , of that which thei do but say to be their right , how will thei tosse hym in the lawe ? yea and if he stand agaynst them , thei wil serue hym as thei seruyd master honne , or els bring hym to the ●yer . Now all men may se , that their qualiteys agree with Pauls descripcyon , as ranck poyson doth with holsom remedy Item the scripture teach●th us to beare the crosse of ch●yst , saing : let euery man take his crosse , and folow me &ce. and it teacheth us that crosse to be all maner of aduersyte and tribulacyon , which we shuld beare for the gospels sake after christ a●l the dayes of our lyffe , as christ saieth in the .ix. of luke : who so euer beareth not his crosse dayly , can not be my disciple . And for this cause . S. Paul reioyseth so oft in his pistels , of that crosse , which he receyuyd for the gospels sake , in the second to the Cory●thyans the .xi. chapt . Galat. the .vi. and in dyuerse other places . But our forked and open Idolators teach no such crosse , but because Christ suffred doath vpon a crosse ( which is rotten many yeares a goo ) thei wil haue men to worship all crossys , which be but synylytudes of the crosse that is rotten . And how forse thei all men , to crepe vnto that crosse at Easter ? And if thei crepe and geue no mony nor mony worth , ●hei shal be cownted heretyckes . Thus for lukers sake the greasy canonistes nosel the peple in Idolatry . Oh lord , how hast thow plaged the world for Idolatry and adultery ? which our bisshops can not se , because thei can not sprytually perceyue aryght , the benefyte that we receyued only in Christes blode thorow his passyon . But thei must haue a crosse of syluer and gold borne before them , which thei worship : for thei must se with their corporal eye , that which thei worship . But what sayth the scripture ? who hath sene the symylytude of god at anytyme ? Thei wyl not beare that crosse of Christ , that Paul speaketh of , the vi . to the Galathyans , but thei wil crucifye vnto death all those which wold beare that crosse . Now most deare christyans , and specyally ye burgessys of the parlament , here I haue brefely touched certen thinges , how and what the holy scripture teacheth thorow the holy gost , spoken and wrytten by his prophetys , Euangelistes and apostels , yea & by his deare son also our only and ful redemer Iesus Chryst. Also I haue touched as brefely as I can , certen things how and what our bisshops teach , whose doctryne is as directly agaynst the scripture of god , as antichrist may be agaynst Christ . And as thei agree in these fewe things , so do thei in all other . Serch the scripture , and thou shalt as easely knowe the enemies therof , as thou maist know a foxe by his furred tayle . How can god and mammon agre ? no more surely can the pompos bisshops agree with the scripturys , because it bewrayth them . It calleth them rauening wolues in shepys clothyng , Mathew the .vij. Eze. .xxij. Zophoni .iij. And do not their qualytes in all poyntes agree with wolues ? for as lytle pytye haue the bisshops vpon a right preacher , writer or professor of the gospel , as hath a wolfe vpon a lambe in his hongar . There be examples inowe in our dayes , how thei haue constrayned certen men to recant . And where as the holy gost sayth , that thei shal come in shepys clothing , do not thei come vnder the color of gods word , to confound both the word & christ therto as moch as lythe in them ? I wold fayne axe a questyon , whether those that persecute , or those which are persecuted , be more lyke wolues ? Thow seist , that those which he persecuted , are very pore men in the sight of the world ( although thei be riche in god ) And neyther thei nor none of their doctryne neuer persecuted man vnto death , Thei haue no rule , no pour , no toth , no horne , no sword , no lawe as bisshops haue . But the forkyd persecutors haue vnreasonable riches , & pour of the sword &ce. in their handys : The pore sort seke the blode of no man , but are content to spend their own blode , to call all men vnto christ by his word , with the losse of their lyues . Wherfor if thou be not wilfully blynd , and a membre of antychrist , thou maist easyly se and perceyue , whych be wolues & which lammes . The scripture callyth them also dragons , lyons , Beares & such other names as in the .vij. of Daniel , Prouer. xxvij. Ezech. xxij. and in dyuerse other places , and all for their cruelnes and other correspondent qualyteys , which I wil no further prosecute at this tyme , because the matter is euydent inowgh with out any further declaracyon .

A brefe rehersal , conteynyng the somme of all that is hetherto spoken . The .xxv. Chapt.

NOw to touch the conclusyon of this my complaynte , the effect ( as ye may perceyue ) is this , that the body of this reame , I meane the comynaltye , is so oppressed and oueryocked , as fewe reamys vnder the sonne be by wicked lawes , cruel tyrannes , which be extorcionars and oppresors of the common welth . For all men are geuen to seke their own pryuate welth only , & the pore are nothing prouyded for . We remayne also and contynue styl in a perpetual bondage and spiritual captiuyte , for as moch as we walke in all the wicked lawes , most fylthy tradicyons , and beggarly ceremonyes of Babylon , Rome I meane , which the bisshops of the reame ( the deare children of their father of Rome ) constrayne men vnder the paynes of death to obserue , by force of their inordinate riches & vnlauful auctorite . All which abuses here in mencyoned & innumerable other , which I can not , neyther is it possible for me to remember , for the loue that ye ought to haue vnto god , and for the hope that ye ought to haue in the merytes of christes blode , all ye lordes , knightes and burgessys seke , seke to redresse them , And let all things be reformed , and set forth by the soch stone , which is godds word . So that from hense forth the glory of god may be sought in all thinges , as ye haue in tyme past sought the glory of men . And where as ye haue sought euery man his own pryuate or partycular welth , now seke your neyhbors welth as your own . And where as ye haue bestowed moch ryches vpon the dead , & clothed stockes and stones , Now bestow it vpon the lyuyng poore sayntes , which be the image of god as the scripture teacheth . And let all thinges be done of Zeale only for gods truthes sake . And thus ye shal please god , & cause him of his mere mercy to withdrawe his wrath , yea rather his iustyce from us , that is to say innumerable plages hangyng ouer our headys & bent agaynst us , which we haue rightfully deserued , for castyng a syde gods word , and folowyng our own Imagynacyons . But in case ye wil not so doo , nor harken to reforme the premysses , seing god hath so many wayes warned yow ( as by his mynisters , preachers and wrytars ) but wil styll playe the cananytes & tyrannys , no dowt euyn as god is god , so loke for some of the plagys of Egypt , which he wil sodenly send vpon yow , whan ye thinck least vpon them . Yea all the examples of the bible declare , that without diligent reformacyon & profound repentance , the reame of England aboue all other reamys vnder the Sonne hath most rightfully deseruyd to be plaged , and that very shortly . For why ? at this day the extorcyon and cruelnes of the temporal rulars is so come to pas , that in maner euery one of them is become a very Nero. And the yockes of the lawe be so heuy , that no faythful christen man is able to beare them . As for adultery and Idolatry , which euer stanck in the syght of god , I thinck there was neuer reame vnder the sonne might so well be compared to the land of Sodome and Gomor as the reame of England . And further to declare the lykelyhode of your ponysshment , how hath the word of god bene prechyd and set forth by wrytars ? so syncerely , and so abowndantly , as neuer was more in any reame . And the mynisters of god in that offyce haue bene so suttylly persecuted , & so cruelly mordered as was neuer more in city nor reame , no not in Ierusalem , which is reproued in the scripture for killyng of the prophetys . And all the examples of the bible declare , that where the word of god goth before , & is not receyued , nor no amendment of lyfe folowyng therupon , the plages of god folowed euer more .

Agayne : another lykelyhode that ye shal not escape your rightful ponisshment ; is this . Many yeares past what tranquillyte hath this reame bene in ? And what troubles of late hath god so fatherly pacifyed ? That we might euydently se , that it was his worke , and no mannys . And all to haue brought vs vnto repentance . Agayne , what plenty of corne and aboundance of other thinges haue we had these fewe years past ? so that all thinges had bene at a wonderos lowe price , as I think was neuer sene in Ingland , but only for that that rent ys be so enhansed . Mark this , & ye shal perceyue , how Ioyntly this agreith with the. vij . fat oxen , which betokened a tyme of plenty , but loke what folowed ? vij . leane oxen , Genesis . xli . Wherfor as is sayd , these things be surely bent agaynst us , and must of necessyte come vpon the reame , onlesse god turne his Iustyce in to mercy . But I aduyse the o Ingland , presume not thow there vpon , and say not , but thow art warned . Wherfor a wake from thy slepe , that thy blode come not vpon thyne oune head . The euerliuyng god , who of his Iustyce most rightuosly plaged Hierusalem , and of his most fauorable and aboundant grace shewyd mercy vnto the cyty of Bethula , that most mercyful god , grant vnto the peple of Ingland such lyke repentance as had the Ninyuytes , and to bring forth the frutes of the same , turning from their wicked wayes , as the Niniuytes dyd . If thow so wilt , oh mercyful lord god , so be it . The grace of our lord Iesus Christ , the loue of god , and the felowship of the holy goost be with yow all : wherby ye may turne from all your abhomynacyons , to the euerliuyng god . So be it , so be it .